J»/f  4|^?' 


PRINCETON,  N.  i-    ^    ^ 

^^cr 

No.  Case,  Divi^^....'^.rr>rrr.. 

No.   '^A^^/,  Sec4.on4-.-^^4.I 
No.  Book, %^___.V/J2^ 


The  John   51.  Krebs  Donation. 


\.. 


THE  PREACHER: 


SKETCHES  OF  ORIGINAL  SERMONS, 

CHIEFLY    SELECTED    FROM    THE    MANUSCRIPTS 

OF 

TWO    EMINENT    DIVINES    OF    THE    LAST    CENTURY, 

FOR  THE  USE  OF  LAY  PREACHERS  AND  YOUNG  MINISTERS. 

TO  WniCH  IS  PnrFIXEI) 
A  LETTER  TO  A  YOUNG  MINISTER, 

ON   PREACHING   THE    GOSPEL. 

*  fhom  the  second  london  editiox. 

VOL.  n. 


J.  WHETHAM,  144  CHESTNUT  STREET. 


M  DCCC  xxxviir. 


J.  L.  Powell,  Printer,  Burlington. 


:*5«.i 


SKETCHES  OF  SERMONS  ON  THE  FOLLOWING  SUBJECTS: 

Page. 
The  Gospel,  the  proper  subject  of  the  Christian  Ministry    ...       13 

COLOSSIANS  i.  28. 

The  Apostolic  Ministry 17 

Job  X.  2. 
Pleading  with  God  under  Affliction 19 

PsALJi  Ixxviii.  7. 
Hope  in  God  connected  with  Holy  Obedience 22 

Ephesians  ii.  12,13. 
State  of  Nature  and  of  Grace 24 

1  KiKGs  xxii.  4. 
Danger  of  Worldly  Connections 27 

Acts  viii.  8. 
Joyful  Import  of  the  Gospel 30 

1  Chronicles  iv.  10. 

The  Prayer  of  Jabez 33 

Acts  it.  19 — 21. 
The  Judgment  of  Guilty  Nations 35 

2  Thessalonians  i.  3. 

Growing  in  Grace 38 

RojiANs  X.  2,  3. 
Nature  and  Tendency  of  Self-righteousness 40 

Psalm  Ixii.  6. 
Despondency  Prevented  by  the  Recollection  of  past  Experience  .       43 

Luke  ii.  8 — 11. 
Christ's  Nativity 46 


IV  CONTENTS. 

Page. 
Isaiah  ix.  6. 
Christ's  fitness  for  Universal  Empire 48 

Psalm  li.  15. 
Praise  for  Pardoning  Mercy 52 

Psalm  Ixxiii.  24. 
Nature  and  Necessity  of  Divine  Guidance 54 

2  Chronicles  xxx.  27. 
Hezekiah's  Passover 57 

1  Corinthians  xv.  10. 
Salvation  by  Grace  Alone 60 

Psalm  Ixviii.  7,  8. 
Israel's  Journey  through  the  Wilderness 64 

Galatians  iv.  19. 
Conformity  to  Christ  the  Essence  of  True  Religion 67 

Romans  xi.  33. 
Mysteries  of  Providence  and  Grace 70 

Ephesians  v.  16. 
Improvement  of  Time 72 

Psalm  Ixviii.  11,  12. 
The  Triumphs  of  the  Church 75 

Matthew  xxii.  5. 
Guilt  and  Danger  of  neglecting  the  Gospel 77 

Psalm  Ixxxix.   19. 
The  Need  of  an  Almighty  Saviour 80 

Hebrews  vi.  12. 
Motives  to  Diligence  and  Perseverance 83 

Romans  viii.  26. 
Need  of  Divine  assistance  in  Prayer ^85 

John  xii.  35. 
Importance  of  Improving  our  Present  Advantages 88 

Psalm  Ixviii.  5,  6. 
Compassion  of  God  to  the  Needy  and  the  Destitute     ....       90 

Jonah  ii.  4. 
Jonah's  Despondency 93 


CONTENTS.  V 

1  John  v.  12.  Page. 

Christ  the  Life  and  Portion  of  his  People 96 

Matthew  vi.  19.,  20. 
How  to  lay  up  Treasures  in  Heaven ^®     . 

Psalm  xxxvii.  35 — 37. 
End  of  the  Righteous  and  the  Wicked 100 

Psalm  xxxviii.  5. 
The  Backslider's  Lamentation 102 

1  Peter  ii.  22. 
Perfect  Innocence  and  Purity  of  Christ's  Character     ....     104 

Isaiah  Ivii.  16., 

The  Mercy  of  God  in  shortening  our  Afflictions 107 

]\L\TTHEW   xii.  30. 
Neutrality  in  the  cause  of  Christ  Impossible 110 

John  viii.  51. 
The  Believer's  Exemption  from  Death 113 

Psalm  Ixviii.  13,  14. 
The  Degradation  and  Honour  of  the  People  of  Israel    ....     115 

Piiilippians  ii.  12,  13. 
Moral  inability  compatible  with  Gospel  Exhortations     .     .     .     .     118 

Luke  xxiv.  34.                            ' 
The  Resurrection  of  Christ 121 

1  Thessalonians  i.  3. 
The  Life  of  Primitive  Christians 124 

Matthew  xx\^75. 
Peter's  Repentance 127 

Job  i.  21. 
Submiajion  to  Bereaving  Providence 129      •■ 

Philippians  iv.  19. 
The  Rewards  of  Benevolence 1^ 

Psalm  Ixviii.  15 — 17. 
Pre-eminence  of  Christ's  Kingdom 135 

Romans  x.  1. 
Paul's  Prayer  for  his  Countrymen 138 


VI  CONTENTS. 

1  Timothy  vi.  10.  Page. 

Evil  and  Danger  of  Covetousness         .     . 140 

Ephesians  v.  2. 
Acceptableness  of  Christ's  Sacrifice 143 

Psalm  liii.  2,  3. 
Universal  corruption  of  Mankind 146 

John  iii.  3. 
Nature  of  Regeneration 149 

John  iii.  3. 
Necessity  of  Regeneration 152 

1  Corinthians  xv.  58. 
The  Service  of  God  its  own  Reward 154 

John  xv.  7. 
Encouragements  to  Prayer 156 

1  Thessalonians  i.  10. 
Salvation  from  the  wrath  to  come 158 

John  ix.  29. 
The  Unbeliever's  Contempt  of  Christ 161 

Pkoverbs  xxiii.  15. 
Desirableness  of  Early  Piety 163 

2  Chronicles  xxxiii.  11 — 13. 
Manasseh's  Conversation 166 

Psalm  Iv.  6,  7. 
The  Disquietudes  of  Life 169   ^ 

1  John  iii.  16. 
Love  of  Christ  in  Dying  for  U's 171 

Nehemiah  xiii.  31. 
Nehemiah's  Prayer •    '•     •     173 

John  iii.  35. 
The  Pre-eminence  due  to  Christ 176 

Psalm  Ixxiii.  28. 
Communion  with  God       .     , 178 

1  Corinthians  x.  9. 
Warnings  against  Presumption         180 


CONTENTS.  Vll 

Acts  xiii.  36.  Page. 

The  Peculiar  Duties  of  our  Day  and  Generation       •     .     •     .     .     182 

Psalm  Ixxx.  1. 
The  Church  in  the  Wilderness  184 

Hebrews  xii.  11. 
Benefit  of  Divine  Chastisement        186 

Proverbs  xiv.  12. 
Danger  of  Self-Deception 188 

Psalm   xvii.  15. 
Beatific  Vision  of  God 190 

1  Peter  v.  5. 
Christian  Humility        193 

2  Corinthians  v.  1. 
Doctrine  of  future  blessedness  our  great  support  in  life  and  in  death    195 

Hosea  xiii.  5. 
State  of  adversity  favourable  to  Communion  with  God       .     .     .     197 

Hebrews  xiii.  38,  39. 
True  believers  distinguished  from  Apostates         199 

Psalm  Ixxvi.  1,  2. 
Privileges  of  a  Christian  Country 203 

Luke  xiii.  24. 
The  Difficulty  of  being  Saved 205 

1  John  i.  7. 
Christian  Fellowship 207 

Matthew  xxi.    18 — 20. 
The  barren,  Fig-Tree        208 

Romans  viii.  13. 
The  Mortification  of  Sin 210 

Acts  xv.  14. 
Conversion  of  the  Gentiles 212 

2  Corinthians  xiii.  5. 
Self-Examination 214 

Psalm  xcii.   12 — 15. 
Fruits  of  Aged  Piety         216 


Vlll  CONTENTS. 

Hebrews  iv.  2.  Page. 

Unprofitable  hearing  of  the  word 218 

1  Corinthians  vii.  29 — 31. 
Christian  Moderation         220 

Psalm  Ixxii.  19. 
«    The  Latter-Day  Glory 222 

1  John  v.  11. 
Life  and  Salvation  in  Christ  alone 224 

Proverbs  iv.  18. 
Motives  to  Christian  Perseverance 227 

Luke  xxiii.  34. 
Christ's  Intercession  on  the  Cross     .     .     - 229 

Philippians  iv.  6. 
The  only  Relief  for  the  Anxieties  of  Life 232^ 

Proverbs  xx.  27. 
Nature  and  Office  of  Conscience 234 

Genesis  xxviii.  20,  21. 
Jacob's  Vow 236 

Micah  vii.  8. 
"     Perpetuity  of  the  Church  of  God 238 

Job  xxix.  2 
The  Painful  Retrospect 241 

Psalm  Ixxxv.  8. 
God's  Counsel  to  the  Afflicted 243  ^ 

Acts  xvi.  29 — 34. 
Conversion  of  the  Jailor 245 

Psalm  Ixviii.  1,  2. 
Fearful  end  of  God's  Enemies 248 

John  xxi.  16. 
Love  to  Christ  the  Test  of  True  Religion  .     .    ■ 250 

Psalm  xl.  1 — 3. 
Deliverance  from  deep  Distress 254  • 

Philippians  ii.  15. 
Importanceof  Exemplary  Piety  .     .     .     • 257 


CONTENTS.  1^ 

Isaiah  xxv.  6.  Page. 

The  Gospel  Feast 259 

2  Corinthians  xii.  9. 
Human  Weakness  Subservient  to  the  Power  of  Christ   ....     261 

Matthew  iii.  12. 
Cleansing  of  the  Christian  Church 263 

Genesis  iii.  16. 
Satan  destroyed  by  the  Woman's  Seed 266 

Psalm  cii.  17. 
The  Hope  of  the  Destitute 268' 

Job  xxviii.  28. 
True  Religion  Essential  to  True  Wisdom 270 

Isaiah  Iv.  6,  7. 
Sinners  Invited  to  Return  to  God 272 

1  Corinthians  xii.  24,  25. 
Christian  Equality 275 

Mark  iv.  26 — 28. 
Parable  of  the  Sower 277 

TiTus  i.  2. 
The  Faithful  Servant's  Reward ,.280 

Ephesians  iv.  30. 
Danger  of  sinning  against  the  Holy  Spirit 282 

Amos  iii.  6. 
The  Hand  of  God  to  be  seen  in  our  Afflictions 284    • 

Proverbs  xi.  30. 
The  Righteous  a  Blessing  to  the  World 286 

Psalm  cxxxviii.  8. 
Prayer  for  Persevering  Grace -89 

Lamentations  iii.  24. 
God  the  Portion  of  his  People 291 

Numbers  x.  29. 
Moses's  Invitation  to  Hobab 293 

Psalm  Ixviii.  18. 

The  Triumphant  Ascension  of  Christ '-^^ 

Vol.  II.         2 


X  CONTENTS. 

Ephesians  iv.  20,  21.  Page. 

Distinguishing  nature  of  Evangelical  Truth 298 

Ruth  ii.  4. 
Boaz  and  the  Reapers 300 

EzEKiEL  xlvii.  1. 
Vision  of  the  Holy  Waters 301 

1  John  iv.  6. 
The  Gospel  a  Revelation  from  God 304 

Psalm  Ixviii.  26,  27. 
Interesting  nature  of  Public  Worship 306 

Mark  ix.  40. 
Love  to  Christ  inferred  from  Negative  Principles 309 

Acts  xv.  16, 17. 
God's  Peculiar  Mercy  to  the  Gentiles 311 

Ephesians  iii.  16. 
Importanceof  Invigorated  Piety 313 

Psalm  xcv.  7,  8. 
Attention  Demanded  by  the  Gospel 316 

Acts  xi.  22,  23. 
Visible  effects  of  the  Grace  of  God 318 

Psalm  xvii.  4. 
Salutary  Influence  of  the  Scriptures 820 

Galatians  iv.  28. 
The  Spiritual  Seed  of  Abraham 323 

1  Corinthians  xv.  26. 
Destruction  of  the  Last  Enemy 325 

Revelation  i.  5,  6. 
Redemption  by  the  Blood  of  Christ 327 

Hebrews  i.  3. 
Deity    and    Atonement  of  Christ 329 

Hebrews  xi.  39,  40. 
Patriarchal  Faith  and  Piety 332 

1  John  iv.  16. 
Supreme  Importance  of  Holy  Love 334 


CONTENTS.  n 

Psalm  li.  12.  Page 

God's  Salvation  the  Joy  of  his  People        336 

John  iv.  37,  38. 
•    The  Progress  of  Christianity 339 

1  John  v.  19. 
Universal  Corruption  of  Mankind 341 

Genesis  xlix.  22 — 26. 
Jacob  Blessing  his  Son  Joseph 343 

1  Thessalomans  iii.  3. 

Doctrine  of  Divine  Appointment 345 

Psalm  1.  5. 
God's  Covenant  People 348 

Psalm  1.  6. 

Justice  and  Equity  of  the  Last  Judgment        350 

r 
Luke  xxiii.  33. 
The  Crucifixion 353 

2  CoKiNxniANs  viii,  5. 

Devoting  Ourselves  to  the  Lord        356 

John  xx.  23. 
The  Power  of  Absolution 357 

Psalm  viii.  1. 
Pre-eminent  Glory  of  the  God  of  Israel 359 

Matthew  ix.  2. 
Jesus  showing  Mercy  to  the  Paralytic        3^61 

CoLossiANs  iii.  1,  2. 
Motives  to  Heavenly-mindednoss 364 

John  iii.  33, 
The  Gospel  Testimony 360 

2  Thessaloniaxs  iii.  5. 
Love  to  God  essential  to  the  Christian  Life 369 

Psalm  Ixxiii.  26. 
God  the  Strength  of  his  People        371 

1  John  v.  13. 
The  assurance  of  Faith 371i 


Xll  CONTENTS. 

Galatians  iii.  1.  Page.    \ 

Importance  of  Preaching  Christ  Crucified 375 

Hebrews  xii.  3, 
Encouragement  to  Pursue  the  Christian  Race 378 

Hebrews  xii.  4. 
The  Christian  Conflict 380 

Habakkuk  ii.  3. 
Slow  Accomplishment  of  the  Promises 383 

Psalm  viii.  3,  4. 
Man  the  Object  of  Divine  Regard         386 

Isaiah  liii.  10. 
Certain  Success  of  Christ's  Undertaking         387 

Proverbs  xviii.  10. 
God  the  Refuge  of  his  Saints 389 

Nehemiah  vi.  3. 
Superior  Importance  of  Religious  Engagements 392 

Isaiah  Iv.  3. 
Sinners  Invited  to  Christ         394 

Hebrews  vi.  10. 
The  Labour  and  Reward  of  Christian  Love 397 

Isaiah  xlvi.  12,  13. 
Nearness  of  the  v/ay  of  Salvation 399 

James  i.  2. 
The  Christian's  Triumph  over  the  Ills  of  Life 402  ' 

Hebrews  ix.  27,  28. 
Death  and  Judgment 404 

Luke  i.  53. 
Effects  of  the  Gospel  on  Opposite  Characters 407 

Jeremiah  xvi.  19. 
Sources  of  Hope  in  the  Day  of  Trouble         409    • 

Psalm  xxxi.  19. 
Character  and  Portion  of  God's  People      .     .  411 

Philipi'Ians  iii.  7 — 9. 
Christ -the  Object  of  Supreme  Desire 412 


CONTENTS.  XUl 

Nehemiah  iii.  28 — 30.  Page. 

The  Union  of  Private  and  Public  Interest  in  the  Service  of  God        415 

Psalm  xxiv.  6. 
Characteristics  of  True  Believers 417 

Romaics  viii.  32. 
The  Price  of  Human  Redemption         420 

Psalm  v.  7. 
Delight  in  Public  Worship 422 

1  TlIESSALONIANS  iii.  8. 

Christian  Stedfastness 424 

/John  vi.  35. 
Salvation  in  Christ  alone 426 

Psalm  xlviii.  14. 
•  God  the  Portion  and  Guide  of  his  People 428 

ECCLESIASTES  ix.  10. 

Motives  to  Christian  Diligence 431 


Vol.  II.        2* 


PEIXICH'IOIT      1^ 


i^Jgf^,^|y^;fec^»tfe  SUBJECT 

OF 

THE   CHRISTIAN   MINISTRY 

IS    A    LETTER     AU1)U£SSED    TO    A    TOUNO    MlXISTETl, 


MY  DEAR  BROTHER, 

Though  expounding  the  Scriptures  be  an  important  part  of  the  public 
work  of  a  minister,  yet  it  is  not  the  whole  of  it.  'I  here  is  a  great  va. 
riety  of  subjnets,  both  in  doctrinal  and  practical  religion,  which  require 
to  be  illustrated,  established,  and  improved  ;  which  cannot  be  done  in  an 
exposition.     Discourses  of  this  kind  arc  properly  called  Sermons. 

You  request  me  to  give  you  my  thoughts  on  that  part  of  your  work, 
somewhat  more  particularly.  I  will  endeavour  to  do  so,  by  consider- 
ing what  must  be  the  matter  and  the  manner  of  preaching,  if  we  wish 
to  do  good  to  the  souls  of  men. 

Unless  the  subject  matler  of  your  prcachinc  be  truly  evangelical,  you 
had  belter  be  any  thing  than  a  minister.  When  the  apostle  speaks  of 
a  necessity  being  laid  upon  him  to  preach  the  gospel,  he  might  mean 
that  he  was  not  at  liberty  to  relinquish  his  work  in  favour  of  ease,  or 
honour,  or  any  other  worldly  object ;  yet  he  was  not  bound  to  preach 
merely,  but  to  preach  that  doctrine  which  had  been  delivered  unto  him. 
The  same  may  be  said  of  us  :  woe  unto  us,  if  we  preach  not  the  gospel. 

It  may  seem  to  be  a  very  easy  thing,  with  the  Bible  in  our  hands»  to 
learn  the  truth,  clear  of  all  impure  mixtures,  and  to  make  it  the  subject 
of  our  ministry.  But  it  is  not  so.  We  talk  much  of  thinking  and  judg- 
ing for  ourselves  ;  but  who  can  justly  pretend  to  be  free  from  the  in- 
fluences which  surround  him,  especially  in  early  life.  We  are  insensi- 
bly, and  almost  irresistibly  assimilated  by  the  books  we  read,  and  the 
company  with  wiiich  we  associate  ;  and  the  principles  current  in  our 
age  and  connections,  will  ordinarily  influence  our  minds.  Nor  is  the 
danger  solely  from  without:  we  arc  "slow  of  heart"  to  believe  in  a 
doctrine  so  holy  and  divine,  and  prone  to  deviate  at  the  very  point. 
If  therefore  we  were  wholly  to  think  for  ourselves,  that  were  no  securi- 
ty for  our  keeping  to  the  mind  of  Christ. 

I  mention  these  things,  not  to  deter  you  from  either  reading  or  think- 
ing for  yourself,  but  rather  to  inculcate  the  necessity  of  prayer  for  di- 
vine guidance,  and  a  close  adherence  to  the  Scriptures.  Though  we 
must  think  for  ourselves,  we  must  not  depend  upon  ourselves,  but  as 
little  children,  learn  at  the  feet  of  our  Saviour. 

If  you  look  over  the  New  Testament,  you  will  find  the  subject  matter 
Vol  II.        3. 


14 

©f  your  preaching  briefly,  yet  fully  expressed,  in  such  language  as  the 
following.  "Preach  the  word — preach  the  gospel — preach  the  gos- 
pel to  every  creature — Thus  it  is  written,  and  thus  it  behoved  Christ  to  suf- 
fer, and  to  rise  from  the  dead  the  third  day ;  and  that  repentance  and 
REMISSION  OF  SINS  should  be  preached  in  his  name,  among  all  nations, 
beginning  at  Jerusalem — I  declare  unto  you  the  gospel  which  1  preached 
unto  you,  which  also  ye  have  received,  and  wherein  ye  stand,  if  ye 
keep  in  memory  what  1  preached  unto  you,  unless  ye  have  believed  in 
vain.  For  1  delivered  unto  you  first  of  r.ll,  that  which  I  also  received, 
how  that  Christ  died  for  our  sins  according  to  the  Scriptures  :  and  that 
he  was  buried,  and  that  he  rose  again  the  tiiird  day,  according  to  the 
Scriptures — ^Wc  preach  Christ  crucified — 1  determined  not  to  know 
any  thing  among  you,  save  Jesus  Christ,  and  him  crucified — This 
is  THE  RECORD,  that  God  hath  given  unto  us  clcrnal  li(c,  and  this  life  is 
in  his  Son — We  are  ambassadors  for  Christ,  as  though  God  did  beseech 
you  by  us  :  we  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God. 
For  he  hath  made  him  to  be  sin  for  us,  who  knew  no  sin,  that  we  might 
be  made  the  righteousness  of  God  in  him — I  have  kept  back  nothing 
that  was  profitable  unto  you,  but  have  showed  you,  and  taught  you  pub- 
licly, and  from  house  to  house,  testifying  both  to  the  Jews  and  also  to 
the  Greeks,  repentance  towards  god,  and  faith  towards  our 
Lord  Jesus  Christ." 

Such,  my  brother,  is  the  concurrent  language  of  the  New  Testament. 
Every  one  of  the  foregoing  passages  contains  an  epitome  of  the  gospel 
ministry.  You  will  not  expect  me  to  expatiate  upon  their  various  con- 
nections :  I  may  however  notice  three  or  four  particulars  deducible  from 
them. 

I.  In  every  sermon  we  should  have  an  errand,  and  one  of  such  im- 
portance, that  if  it  be  received  or  complied  with  it  will  issue  in  eternal 
salvation. 

I  say  nothing  of  those  preachers  who  profess  to  go  into  (he  pulpit 
without  an  errand,  and  to  depend  upon  the  Holy  Spirit  to  furni?h  them 
with  one  at  the  time.  I  write  not  for  them,  but  for  such  as  make  a 
point  of  thinking  before  they  attempt  to  preach.  Even  of  these  I  have 
heard  some  who  in  studying  their  texts,  have  appeared  to  me  to  have 
no  other  object  in  view,  than  to  find  something  to  say  in  order  to  fill  up 
the  time.  This  however  is  not  preaching,  but  merely  talking  about  good 
things.  Such  ministers,  though  they  think  of  something  beforehand, 
yet  appear  to  me  to  resemble  Ahimaaz,  who  ran  without  tidings.  I 
have  also  heard  many  an  ingenious  discourse,  in  which  I  could  not  but 
admire  the  talents  of  the  preacher;  but  his  only  object  appeared  to  be 
to  correct  the  grosser  vices,  and  to  form  the  manners  of  his  audience,  so 
as  to  render  them  useful  members  of  civil  society.  Such  miLiisters  have 
an  errand,  but  not  of  such  importance  as  to  save  those  who  receive  it 
which  suificiently  proves  that  it  is  not  ""he  gospel. 

In  preparing  for  the  pulpit,  it  would  be  well  to  reflect  in  some  such 
manner  as  this.  '  I  am  expected  to  preach,  it  may  be  to  some  hundreds 
of  people,  some  of  whom  may  come  several  miles  to  hear:  and  what 


15 

have  I  to  sav  to  them?  Is  it  for  me  to  sit  here  studying  a  text,  merely 
to  find  sonietl:ing  to  say  to  fill  up  the  hour?  I  mny  do  this  without 
imparting  any  useful  instruction,  without  commending  myself  to  any 
man's  conscience,  and  without  winning,  or  even  aiming  lo  win,  one  soul 
to  Christ.  It  is  possible  there  may  be  in  (he  audience  a  poor  miserable 
creature,  labouring  under  the  load  of  a  guilty  conscience.  If  he  depart 
without  being  told  how  to  obtain  rest  lor  his  soul,  what  may  be  the 
consequence?  Or,  it  may  be,  some  stranger  may  be  there,  who  has 
never  heard  the  way  of  salvation  in  his  lilb.  If  he  should  depart  with- 
out  hearing  it  now,  and  should  die  before  another  opportunity  occur.'?, 
how  shall  I  meet  him  at  the  bar  of  God  ?  Possibly,  some  one  of  my 
constant  hearers  may  die  in  the  following  week  :  and  is  there  nothing  I 
should  wish  to  say  to  him  belorc;  his  deparUire?  It  mav  be  that  I  my- 
self may  die  before  another  Lord's  day  :  this  may  be  the  last  time  that 
I  shall  ascend  the  pulpit  :  and  have  I  no  important  testimony  to  leave 
with  the  people  of  my  care?' 

II.  Every  sermon  should  contain  a  portion  of  the  doctrine  of  salva- 
tion by  the  death  of  Christ. 

If  there  be  any  meaning  in  the  foregoing  passages,  this  is  emphati- 
cally called  THE  GosPKL.  A  sermon  therefore,  in  which  this  doctrine 
has  not  a  place,  and  I  might  add  a  prominent  place,  cannot  be  a  gospel 
sermon.  It  may  be  ingenious,  it  may  be  eloquent;  but  a  want  of  the 
doc-trine  of  the  cross,  is  a  defect  which  no  pulpit  excellence  can  supply. 

Far  be  it  from  me  to  encourage  that  fastidious  humour  manifested  by 
some  hearers,  who  object  to  a  sermon  unless  the  cross  of  Christ  be  the 
immediate  and  direct  topic  of  discourse.  There  is  a  rich  variety  in  the 
sacred  writings,  and  so  there  ought  to  be  in  our  ministrations.  There 
are  various  important  truths  supposed  by  this  great  doctrine,  and  these 
require  to  be  illustrated  and  established.  Tjiere  are  various  branches 
pertaining  to  it,  which  require  to  be  distinctly  considered;  various  con- 
sequences arising  from  it,  which  require  to  be  pointed  out;  various  duties 
corresponding  with  it,  which  require  to  be  inculcated;  and  various  evils 
inimical  to  it,  which  may  require  to  be  exposed. 

All  I  mean  to  say  is,  that  as  there  is  a  relation  between  these  sub- 
jects and  the  doctrine  of  the  cross,  if  we  would  introduce  them  in  a  truly 
evangelical  manner,  it  must  be  in  that  relation.  I  may  establish  the 
moral  character  and  government  of  God;  the  holiness,  justice,  good- 
ness, and  perpetual  obligation  of  the  law;  the  evil  of  sin,  and  the  ex- 
posedness  of  the  sinner  to  endless  punishment.  But  if  I  have  any  other 
end  in  view  than,  by  convincing  him  of  his  lost  condition,  to  make  him 
feel  the  need  of  a  Saviour,  1  cannot  be  said  to  have  preached  the  gos- 
pel ;  nor  is  my  reasoning,  however  forcible,  likely  to  produce  any  good 
effect.  I  may  be  very  pointed,  in  pressing  the  practical  parts  of  re- 
ligion, and  in  reproving  the  sins  of  the  times;  but  if  I  enforce  the  one, 
or  inveigh  against  the  other,  on  any  other  than  evangelical  principles, 
I,  in  so  doing,  preach  not  the  gospel.  All  scriptural  preaching  is 
practical :  but  when  practice  is  enforced  in  opposition  to  doctrine,  or 
©ven  to  the  neglect  of  it,  it  becomes  unscriptural.     The  apostolic  pre- 


16 

cept  runs  thus ;  '«  Preach  the  word ;  be  instant  in  season,  and  out  of 
season  ;  reprove,  rebuke,  exhort,  with  all  longsuffering  and  doctrine." 

III.  In  preaching  the  gospel,  we  must  not  intimate  the  Orator,  whose 
attention  is  taken  up  with  his  performance ;  but  rather  the  Herald,  whose 
object  is  to  publish  or  proclaim  good  tidings. 

There  is  in  the  one  an  earnestness,  a  fulness  of  heart,  a  mind  so  in- 
terested in  the  subject,  as  to  be  inattentive  to  other  things,  which  is  not 
in  the  other.  "We  believe,  and  therefore  speak."  The  emphatical 
meaning  of  the  terms  xvipuo'ff'w,  svafysXi^u,  to  preach,  and  preach  the 
gospel,  is  noticeable  in  the  account  given  of  the  ministry  of  John  the 
Baptist.  "  The  law  and  the  prophets  were  until  John  :  since  that  time 
the  kingdom  of  God  is  preached,  and  every  man  presseth  into  it." 
Moses  and  the  prophets  spoke  of  things  at  a  distance:  but  John  did 
more  than  prophecy ;  his  was  the  voice  of  one  that  crikd.  He  an- 
nounced the  fulfilment  of  what  had  been  foretold,  proclaiming  the  Mes- 
siah as  being  "among  them,"  and  his  kingdom  as  "  at  hand."  He 
opened  the  door  of  salvation,  and  great  numbers  pressed  in. 

IV.  Though  the  doctrine  of  Reconciliation  by  the  blood  of  Christ 
forms  the  groundwork  of  the  gospel  embassy,  yet  it  belongs  to  the 
work  of  the  ministry,  not  merely  to  declare  that  truth,  but  to  accompany 
it  with  earnest  calls,  and  pressing  invitations  to  sinners  to  receive  it,  to- 
gether with  the  most  solemn  warnings  and  threatenings  to  unbelievers 
who  continue  to  reject  it. 

The  preaching  of  both  John  and  Christ  is  indeed  distinguished  from 
the  calls  to  repentance  and  faith,  which  they  addressed  to  their  hearers, 
as  being  the  ground  on  which  they  rested;  but  the  latter  were  no  less 
essential  to  their  work  than  the  former.  John  came  "  preaching  "  in 
the  wilderness  of  Judea,  "  and  saying,"  Repent  ye.  After  John  was  put 
in  prison,  Jesus  came  into  Galilee,  "  preaching"  the  gospel  of  the  king- 
dom of  God,  "  and  saying,"  The  time  is  fulfilled,  and  the  kingdom  of 
God  is  at  hand — repent  ye,  and  believe  the  gospel.  And  thus  the  apos- 
tles explain  the  ministry  of  reconciliation,  as  comprehending  not  only  a 
declaration  of  the  doctrine  but  the  persuading  of  men,  "beseeching  them 
to  be  reconciled  to  God." 

There  is  nothing  in  all  this  which  clashes  with  the  most  entire  de- 
pendence on  the  influence  of  the  Holy  Spirit,  to  give  success  to  our  min- 
istry. Though  we  invite  men,  yet  it  is  not  on  their  pliability  that  we 
must  rest  our  hopes,  but  on  the  power  and  promise  of  God.  These  are 
parts  of  the  weapons  of  our  warfare;  but  it  is  through  God  that  they 
become  mighty  to  the  pulling  down  of  strong  holds. 


SKETCHES    OF    SERMONS 


THE  APOSTOLIC  MINISTRY. 

Whom  we  preach,  warning  every  man,  and  teaching  every  man  in 
all  wisdom  ;  that  we  may  present  every  man  perfect  in  Christ  Jesus, — 
Colossians  i.  28. 

It  is  one  of  the  peculiar  characteristics  of  the  Messiah's  rei£;n,  that 
under  it  the  poor  should  have  the  gospel  preached  to  them.  The  truth 
was  taught  in  various  ways  before,  but  from  hence  a  multitude  of 
heralds  should  be  sent  forth  to  proclaim  the  good  news  of  salvation. 
The  model  of  this  practice  is  to  be  looked  for  in  the  New 
Testament ;  and  in  the  text  we  see  that  there  were  three  things  espe- 
cially pertaining  to  the  Apostolic  nninistry. 

1.  The  leading  theme  of  it  was  Christ:  *•  Whom  we  preach." 

Preaching  Christ,  and  the  cross  of  Christ,  is  emphatically  called  '  the 
gospel,'  1  Cor.  XV.  2 — 3;  and  '  the  record  which  God  hath  given  of 
his  Son.'  1  John  v.  11.  The  hearers  of  this  gospel   wanted 

something  else :  'the  Jews  require  a  sign,  and  the  Greeks  seek  after 
wisdom  ;   but  we  preach  Christ  crucified.'  1  Cor.  i.  22,  23. 

In  justification  of  this  practice,  let  us  consider  some  of  the  cases  to 
which  the  subject  will  apply — 

1.  There  may  be  some  who  have  lately  been  brought  to  a  sense  of 
their  sin  and  danger,  and  may  be  come  with  some  such  question  as  that 
which  filled  the  heart  of  the  Philippian  jailer.  We  preach  Christ 
as  the  only  hope,  the  only  refuge  of  the  lost. 

2.  Another  may  feel  unhappy  because  he  cannot  perceive  how  God 
can  forgive  sin,  consistently  with  justice  and  faithfulness.  The 
cross  of  Christ  is  the  only  solution  of  this  difficulty,  the  only  place 
where  God  and  the  sinner  can  meet  and  be  reconciled. 

3.  Another  having  long  been  under  conviction,  is  now  reformed  :  he 
reads,  and  hears,  and  prays;  but  can  find  no  rest  to  his  soul. 

Christ  only  is  the  way,  and  he  only  can  give  him  rest.  Jer.  vi.  16. 
Malt.  xi.  28. 

4.  Some  are  full  of  doubts  and  fears,  and  want  to  obtain  an  interest 
in  the  promise  of  eternal  life.  We  preach  Christ :  and  if  this  be 
nothing  to  you,  you  will  find  nothing  else  to  do  you  any  real  good.  But 
if  the  way  of  salvation  by  him  is  welcome  to  your  soul,  you  may  dis- 
miss your  fears,  for  nil  is  yours. 


18 

5.  Another  is  bowed  down  under  the  ills  and  bvrdens  of  life,  and  is 

ready  to  despond   and  say,  I  shall  never  see  good.  Look  to 

Jesus,  lest  ye  be  weary  and  faint  in  your  minds;  consider  his  sorrows, 
and  forfjet  your  own.     Hob.  xii.  2,  S. 

6.  Another  is  hungering  for  the  bread  of  life,  and  longing  to  be  edi- 
fied and  comforted.  The  same  doctrine  w  hi  h  at  lirst  relieved 
us,  will  afiorwards  do  to  live  upon,  and  nothing  but  Christ  and  him 
crucified  will  do  us  any  real  good.  John  vi.  .57,  58. 

7.  (t  may  be  that  some  arc  thoughtless  and  careless  under  the  word, 
still  in  a  state  of  impenitence  and  unbelief.  But  whether  they 
will  hear,  or  whether  Ihey  will  forbear,  we  must  still  go  on  preaching 
Christ  and  him  crucified.  This  only  is  the  power  of  God  unto  salva- 
tion, and  this  it  is  that  furnishes  motives  both  for  repentance  and  faith. 
Isai.  xlvi.  12,  1:3.  Acts  iv.  12.  Rom.  i.  16. 

8.  Some  are  righteous  in  their  own  eyes,  are  full,  and  have  need  of 
nothing;  and  know  not  that  they  are  poor,  and  wretched,  and  blind, 
and  naked.  And  what  can  destroy  these  vain  hopes,  and  lay 
the  sinner  in  the  dust,  but  the  exhibition  of  an  able  and  alsufficient 
Saviour,  and  of  mercy  free  and  undeserved.  Isai.  Iv.  1.  2  Rev.  iii. 
17,  18. 

II.  The  practical  manner  in  which  the  apostles  preached  this  impor- 
tant doctrine:  "warning  every  man,  and  teaching  every  man  in  all 
wisdom." 

Warning  and  teaching  is  in  some  respect  distinct  from  preaching  the 
gospel,  which  properly  speaking  consists  in  proclaiming  the  good  news 
of  salvation  ;  yet  it  is  a  necessary  appendage  to  it,  and  essential  to  the 
christian  ministry.  Some  men,  under  a  pretence  of  preaching  the  gos- 
pel, have  neglected  it,  and  some  have  denounced  it  as  legal ;  but  it 
ought  to  suffice  for  us  that  the  apostles,  in  preaching  Christ,  "  warned 
every  man,  and  taught  every  man  in  all  wisdom." 

1.  They  xoarned  every  man.  Warning  is  an  expression  of  kind  re- 
gard :  '  as  my  beloved  sons,'  says  Paul  to  the  Galalians,  '  I  warn  you.' 
Those  for  whom  we  have  no  regard,  we  generally  let  alone,  and  suffer 
them  to  have  their  own  way.  Now  the  Scriptures  make  use  of 
warning  in  many  cases,  and  we  are  required  to  do  the  same — (1) 
Where  persons  are  in  a  icrong  road,  love  will  apprise  them  of  it,  and 
warn  them  of  the  danger.  Ezek.  xxxiii.  8. — (2)  Where  they  are  in  a 
condition  which  exposes  them  to  ruin,  love  will  warn  them  to  make 
their  escape  and  to  flee  from  the  wrath  to  come.  Matt.  iii.  7. — (3) 
Where  men  enjoy  privileges  and  advantages  which  they  have  no  heart 
to  improve,  they  ought  to  be  warned  of  the  consequences,  and  exhorted 
to  immediate  repentance.  Acts  xiii.  41.  These  warnings  are  no 
other  than  the  dictates  of  common  prudence  and  benevolence,  and  can 
never  be  excluded  from  any  thing  like  a  rational  exercise  of  the  christian 
ministry. 

2.  The  apostles  taught  every  man  in  all  wisdom,  instructing  them  in 
the  first  principles  of  the  oracles  of  God,  giving  them  right  views  of 
their  own  character  and  condition  as  sinners,  and  showing  to  them  the 


19 

suitableness  nnd  ability  of  Christ  as  a  Saviour.  Such  also  most 

be  our  labour,  both  in  the  pulpit  and  out  of  it,  showing  unto  men  the 
way  of  salvation.  They  are  to  be  taught  the  evils  they  are  to  shun, 
and  the  good  they  arc  to  choose:  and  this  in  order  to  their  being 
broufrht  to  Christ,  as  the  last  and  only  refuge  of  the  miserable  and  un- 
done. 

III.  The  end  which  the  apostles  had  in  view  in  the  exercise  of  their 
ministry,  and  that  is  the  salvation  o^"  their  hearers,  or  "  thai  they  might 
present  every  man  perfect  in  Christ  Jesus." 

They  did  not  content  themselves  with  forming  the  manners  of  their 
hearers  nor  merely  with  warning  and  teacliing  them:  if  not  brought 
savingly  in  believe  in  Christ;  they  reckoned  nothing  to  be  done  to  any 
purpose.  Gal.  iv.  19. 

But  how  was  Paul  to  present  "every  man  perfect  in  Christ  Jesus?" 
Did  he  hope  to  save  all  that  heard  him?  Viewing  ihem  collectively  he 
did  not,  for  he  knew  that  only  a  remnant  would  be  saved.  Acts  xv.  14. 
Rom.  xi.  14.  But  considering  them  individually  he  hoped  for  every 
man,  and  laboured  for  their  salvation. 

God  is  not  obliged  to  do  all  he  is  able  to  do  to  save  sinners,  though 
we  are;  and  not  knowing  his  counsel  or  design,  it  is  for  us  to  do  our 
utmost,  and  leave  the  event  to  him.  John  xx.  30,  31.  Rom.  ix.  1 — 3. 
xi.  14. 

We  learn  from  hence,  that  the  employment  of  Christ's  faithful  ser- 
vants is  to  win  souls  to  him,  and  it  shall  be  their  honour  in  the  last  day 
to  present  to  him  the  fruits  of  their  ministry.  2  Cor.  xi.  2. 

If  this  end  be  not  answered,  nothing  is  effected,  and  we  shall  lose  our 
reward.  A  barren  ministry  is  one  of  the  greatest  evils  to  be  dreaded 
upon  earth,  and  its  consequences  will  be  tremendous  in  the  world  to 
come.  Ezek.  xxxiv.  10.  Zech.  xi.  17.  Matt.  xxv.  30. 


PLEADING  WITFI  GOD  UNDER  AFFLICTION. 

Ixoill  say  unto  God,   Do  not  condemn  me  ;  shew  me  wherefore  thou 
contendest  with  me. — Job.  x.  2. 

This  language  is  full  of  overwhelming  grief,  of  grief  so  insupportable 
as  to  make  the  sufferer  'weary  of  his  life.'  He  resolves  therefore  to 
turn  from  all  creatures,  and  address  himself  to  God  only.  That 

we  may  enter  more  fully  into  the  import  of  this  language,  let  us  observe 
the  (ollowin<i  things — 

(1)  1  hat  Job's  friends  who  came  to  comfort  him,  had  entered  into  a 
sharp  contention  wiih  him,  and  had  condemned  him  without  showing 
any  sufficient  cause.  The  hand  of  Providence  had  grievously 

afflicted  him^  and  therefore  God  also  seemed  to  contend  with  him.     He 


20 

was  as  one  summoned  to  his  bar,  and  about  to  be  condemned,  and  yet 
he  knew  not  '  wherefore,'  His  plea  in  effect  is,  Do  not  treat  me,  Lord, 
as  they  do:  but  show  me  wherefore  thou  contendest  with  me. 

(2)  It  is  implied  notwithstanding,  that  there  might  be  sufficient  cause 
for  the  affliction,  and  he  prays  that  it  might  be  shown  him.  Oh 

do  not  condemn  me,  without  showing  me  the  reason  why !  Such  lan- 
guage we  may  be  permitted  to  use,  in  all  our  pleadings  with  God  under 
affliction. 

I.  Notice  the  import  of  the  petition,  "  Shew  me  wherefore  thou  con- 
tendest with  me." 

The  word  "  contend  "  is  sometimes  used  for  strife  in  battle,  and  some- 
times for  litigations  and  pleadings  in  law.  The  latter  is  the  meaning  of 
the  text.  There  is  a  time  appointed  when  God  will  'contend 

with  all  flesh;'  and  there  are  seasons  in  the  present  life  when  he  insti- 
tutes a  judicial  enquiry,  and  calls  us  to  an  account  before  him. 

The  term  when  applied  to  the  conduct  of  God  towards  us,  implies 
much  forbearance  on  his  part;  for  when  men  contend  with  men  they 
generally  put  forth  all  their  might,  whether  in  dispute  or  in  battle;  but 
if  God  were  thus  lo  contend  with  us,  we  should  be  consumed  in  a  mo- 
ment. In  his  contendings  therefore  he  employs  second  causes, 
and  thus  makes  us  feel  by  degrees,  as  we  are  able  to  bear  it. 
In  his  dealings  with  his  own  people  especially  there  is  much  more  for- 
bearance and  mercy,  than  in  his  conduct  towards  others.  Isai.  Iviii.  16. 
Job  xxiii.  6. 

With  all  this  forbearance  (here  is  at  the  same  time  something  atr/uZZt/ 
impressive  in  God's  contenoing  with  us.  To  think  of  His  being  against 
us,  and  of  his  hand  being  stretched  out  against  us,  is  more  affecting,  if 
duly  considered,  than  if  all  the  world  were  opposed  to  us.  '  If 

God  be  for  us,  who  can  be  against  us;'  but  if  He  be  against  us,  who 
shall  defend  our  cause  !  This  made  Job  entreat  the  pity  of  his  I'riends, 
saying,  'The  hand  of  God  hath  touched  me.'  Chap.  xix.  21. 

II.  Observe  a  few  of  the  ways  in  which  God  may  be  said  to  contend 
with  us. 

1.  Sometimes  he  has  a  controversy  with  the  nations,  and  then  those 
great  national  calamities,  the  sword,  pestilence,  and  famine,  are  visited 
upon  us,  with  all  their  attendant  evils.  Isai.  Ixvi.  15,  16.  God 
has  thus  been  contending  with  the  nations,  for  many  years  past,  and  his 
hand  is  stretched  out  still.  Some  he  has  given  up  to  strife  and  conten- 
tion, some  to  ambition  and  the  love  of  dominion,  and  others  to  a  malig- 
nant hatred  of  whatever  is  beneficial  in  society,  or  worthy  of  the  nature 
of  man ;  so  that  the  effect  of  his  anger  become  visible  in  the  evils  in- 
flicted by  one  nation  upon  another. 

2.  Sometimes  God's  controversy  is  with  particular /a?ntZies,  and  then 
he  deals  with  them  by  adverse  providences,  sending  poverty,  sickness 
or  death.  Disorders  and  contentions  are  sometimes  suffered  to 
arise  in  families,  as  part  of  the  Lord's  controversy,  as  in  the  case  of 
Eli  and  of  David. 


21 

3.  More  commonly  the  Lord  contends  with  individuals.  He 
walks  contrary  to  every  sinner  that  walks  contrary  to  him.  Lev.  xxvi. 
23,  24.  Yet  he  does  not  always  load  them  with  outward  troubles,  for 
many  go  on  at  ease,  and  know  no  change.  But  where  he  has  designs 
of  naercy,  he  will  often  make  their  path  crooked  and  painful,  and  ren- 
der their  perseverance  in  it  an  object  of  considerable  difficulty. 
Ephraim  was  like  a  bullock  unaccustomed  to  the  yoke,  and  many  like 
him  have  thus  been   brought  to  their  right  mind.    Jer.  xxxi.  18,  19. 

The  Prodigal  also  was  reclaimed  by  severe  adversity.  Luke 
XV.  17,  18.  God  sometimes  contends  by  his  word,  producing 

strong  convictions,  and  bringing  the  sinner  into  great  distress. 

4.  God  also  contends  with  his  own  people,  in  many  ways,  as  he  did 
with  Job — 

(1)  By  those  calamities  which  are  common  to  other  men. 

Others  may  indeed  consider  them  as  things  of  course,  and  take  little  or 
no  notice  of  them;  but  if  we  judge  rightly,  we  shall  consider  that  af- 
flictions and  losses  are  God's  hand  stretched  out  against  us. 
Also  by  suffering  men  to  oppress,  reproach,  and   injure  us,  God   may 
show  that  he  himself  has  a  controversy  with  us.  Psal.  xvii.  13. 

(2)  By  making  sin  itself  become  our  punishment.  When 
sinners  are  going  on  in  their  evil  ways,  they  are  often  suffered  to  pros- 
per;  but  if  Abraham  turn  aside,  he  must  suffer  for  it.    Gen.  xx.  9. 

Thus  God  also  dealt  with  David  after  he  had  sinned,  and 
brought  trouble  upon  his  family  to  the  end  of  life. 

(3)  By  withholding  his  blessing  from  the  means  of  grace,  so  that 
when  God  contends  with  his  people,  there  is  no  peace,  no  rest  to  the 
soul.  Reading,  hearing,  praying  is  all  in  vain.  This  is  a  spe- 
cies of  spiritual  judgments,  the  most  awful  of  all,  as  they  are  com- 
monly followed  with  greater  sin.  Lsai.  Ivii.  17. 

(4)  Sometimes  God  contends  with  his  people  by  even  causing  them 
to  die  under  his  frown.  This  was  the  case  with  Lot,  and  even 
with  Moses.  Deut.  xxxii.  49 — 51. 

IIL  Consider  the  importance  of  knowing  the  cause  of  God's  contro- 
versy with  us :  "  Show  me  wherefore  ihou  contendest  with  me."' 

We  sometimes  do  not  know  the  immediate  cause  of  atHiction.  Sin 
blinds  the  mind,  especially  to  our  own  sins.  Too  often  also  we  forget 
our  sins,  but  God  does  not.  Gen.  xlii.  21.  This  is  generally  the 

case  with  sinners,  lsai.  xlii.  25;  and  too  often  so  with  good  men,  as  it 
was  with  Job. 

1.  While  we  know  not  the  cause  of  trouble,  the  design  of  God's  con- 
troversy is  lost  upou  us  ;  and  we  shall  go  on  in  the  frowardness  of  our 
hearts. 

2.  We  shall  always  be  in  danger  of  fretting  against  Providence, 
and  falling  out  with  instruments  and  second  causes.  We  shall  think 
every  thing  to  be  wrong,  and  every  one  unkind. 

3.  There  is  no  other  way  of  being  brought  to  repentance,  but  by 
knowing  wherefore  God  is  contending  with  us.  Sin  not  known  or 
recollected,  cannnot  be  laid  to  heart;  nor  can  our  backslidings  ever  be 
healed. 

Vol.  n.        4 


22 

4.  Though  of  importance  to  know  the  real  cause  of  trouble,  yet 
that  alone  will  not  effect  a  cure.  For  this  we  must  repair  to  the  blood 
of  the  crpss ;  that  only  possesses  efficacy  to  heal  and  to  save.  Psal. 
xli.  4. 


HOPE  IN  GOD  CONNECTED  WITH  HOLY  OBEDIENCE. 

That  they  might  set  their  hope  in  God,  and  not  forget  the  works  of  God, 
hut  keep  his  commandments. — Psalm.  Ixxviii.  7. 

The  Psalmist  here  assumes  the  tender  character  of  a  father  towards 
his  people,  and  is  concerned  to  impart  to  them  religious  instruction, 
ver.  1.  The  immediate  inducement  was,  their  having  been  taught 

the  things  of  God  by  their  forefathers,  ver.  3,  4;  and  the  order  which 
God  had  established  in  his  church  and  kingdom,  ver.  5.  The 

end  of  all  this  is  to  accomplish  the  great  object  mentioned  in  the  text. 

I.  Consider  the  things  particularly  recommended  to  our  notice. 

These  are  three  and  such  as  are  comprehensive  of  the  whole  of  true 
religion ; — a  lively  hope,  and  a  recollection  of  past  mercies,  accom- 
panied with  evangelical  obedience. 

1.  That  we  might  set  our  hope  in  God.  Hope  is  a  principle 
of  vast  importance,  it  is  that  which  bears  up  the  moral  world.  It  is  of 
unspeakable  consequence  therefore  that  it  be  rightly  fixed,  and  this  only 
is  the  case  when  it  is  fixed  on  God.  This  implies  the  following 
things.  (1)  That  God  must  be  the  ground  of  all  our  hope.  It 
supposes  that  he  has  revealed  himself  through  a  Mediator,  as  the  por- 
tion of  them  that  love  him,  or  there  would  have  been  no  ground  for  a 
sinner  to  hope  in  God ;  but  through  Christ  he  is  become  our  refuge  and 
our  portion  in  the  land  of  the  living.  'On  this  ground  therefore 
we  must  build,  or  the  building  cannot  stand,  xxviii.  16.  (2)  It 
implies  that  God  must  be  the  object  of  our  hope,  as  well  as  the  ground 
of  it.  We  may  look  for  happiness  from  other  quarters,  but  if 
we  do  we  shall  be  deceived.  We  may  hope  for  many  comforts  in  this 
life,  for  peace  and  prosperity;  but  if  we  hope  for  these  things  without 
God,  they  will  only  disappoint  us.  Every  earthly  comfort  is  that  which 
God  makes  it  to  us  :  if  He  be  against  us,  what  are  all  things  besides  ! 
We  must  hope  for  something  beyond  this  life,  or  we  shall  be  miserable. 

(3)  It  implies  that  our  hope  must  so  be  set  in  God  as  to  con- 
fide in  Him  with  all  the  heart.  It  is  to  exercise  a  stedfast  and 
implicit  reliance  on  him  at  all  times,  in  opposition  to  that  'stubborn  and 
rebellious  generation  that  set  not  their  heart  aright,  and  whose  spirit  was 
not  stedfast  with  God,'  ver.  8. 

2.  Another  thing   recommended  is,  that  we  do  not  forget  the  works 
of  God.  Great  things  were  wrought  for  Israel,  many  of  which 


'    23 

are  recorded  in  this  psiam  ;  and  these  they  were  charged  "  not  to  for- 
get." We  see  the  sad  effects  of  this  kind  of  forgetfulness  in  the 
people  of  Israel,  in  the  time  of  Moses,  ver,  10,  11  ;  and  in  subsequent 
periods  of  their  history.  Judges  viii.  34.  But  what  have  we  to  re- 
member? Greater  works  than  they  had,  and  to  which  all  God's  works 
then  were  only  preparatory.  The  great  work  of  redemption  is 
that  for  which  all  other  works  were  made,  and  to  the  accomplishment 
of  which  they  become  subservient.  We  are  never  to  forget  the 
means  by  which  our  souls  are  redeemed,  or  the  price  paid  for  them; 
must  never  forget  Gethsemane  and  Calvary,  but  consider  the  Apostle 
and  High  Priest  of  our  profession.  Heb.  iii.  1.  Never  forget 
that  faithful  saying,  that  Christ  Jesus  came  into  the  world  to  save  sin- 
ners, even  the  chief;  never  forget  the  mercy  promised  to  believers,  and 
the  wrath  denounced  against  unbelief. 

II.  Observe  the  connection  which  these  things  have  with  each  other. 

1.  If  we  "set  not  our  hope  in  God,"  our  remembrance  of  his  works, 
and    our    obedience  to  his  commands   will    be  essentially   defective. 

We  shall  be  mere  pharisees  with  the  latter  without  the  former. 
The  unbelieving  Jews  split  on  this  rock :  they  were  religious  in  their 
way,  but  as  their  hope  was  not  in  God,  it  all  came  to  nothing. 
They  had  indeed  the  history  of  God's  works  in  the  sacred  writings 
which  were  put  into  their  hands,  and  heard  it  read  every  sabbath  day  in 
their  synagogues :  they  were  also  very  attentive  to  ceremonial  com- 
mands:  yet  they  stumbled  at  the  stumbling-stone.  Rom.  ix.  31,  32. 
Many  in  our  day  have  heard  and  read  of  the  great  events  re- 
corded in  the  gospel,  as  they  did  in  the  law,  and  have  them  also  in  their 
memories,  and  are  very  observant  of  the  externals  of  Christianity ;  but 
who  after  all  do  not  set  their  hope  in  God  all  such  religion  is 

vain. 

2.  If  the  hope  we  have  in  God,  does  not  lead  us  to  "  remember  his 
works,  and  keep  his  commandments,"  it  is  a  false  and  delusive  hope, 
and  we  are  as  far  off  from  true  religion  as  in  the  former  case. 

The  narrow  way  is  that  of  faith  and  holy  obedience  :  faith  will  not  avail 
without  obedience,  nor  obedience  without  faith.    Psal.  cxix.  166. 
Faith  without  works  is  dead,  being  alone ;  and  works  without  faith  can- 
not please  God.     They  must  be  both  connected  to  prove  our  hearts  sin- 
cere. James  ii.  17,  18. 

3.  If  we  set  our  hope  in  God  with  all  our  heart,  the  remembrance  of 
his  works  will  tend  to  keep  that  hope  alive,  and  the  keeping  of  his  com- 
mandments will  be  our  chief  delight. 

III.  The  importance  of  the  subject  as  affecting  our  present  and  future 
interests. 

1.  If  our  hope  be  set  in  God  it  shall  not  be  liable  to  disappointment; 
but  if  we  set  our  hope  on  any  other  object  it  will  be  attended  with  the 
utmost  uncertainty.  We  may  promise  ourselves  happiness  in 

the  possession  of  this  or  the  other  earthly  good,  but  there  is  no  depen- 


24 

dence  upon  it.  As  the  world  will  deceive  us,  so  prosperity  and  wealth 
may  elude  our  most  intense  pursuit;  or  if  not,  there  may  be  something 
to  embitter  the  enjoyment.  But  if  our  hope  be  set  in  God,  whether 

we  have  little  or  much  of  earthly  good,  we  shall  enjny  God  in  all,  and 
that  is  our  best  portion.   Psal.  xvii.  14,  15.  Ixxiii.  25,  26. 

2.  If  our  hope  be  set  in  God  wc  shnil  be  supported  under  the  ills  of 
the  present  life.  Trials  and  difficulties  must  be  expected,  and  wo 

to  him  who  has  no  God  to  go  to  when  troubles  come!  The 

health  we  now  enjoy,  the  comforts  we  possess,  may  soon  be  taken  from 
us :  but  if  we  have  set  our  hope  in  God,  we  shall  be  happy  in  every 
condition,  and  not  be  afraid  with  any  amazement. 


STATE  OF  NATURE  AND  OF  GRACE. 

-4./  that  time  ye  were  without  Christ,  being  aliens  from  the  common- 
wealth of  Israel,  and  strangers  from  the  covenants  of  promise,  having 
no  hope,  and  without  God  in  the  u'oi'ld.  But  now,  in  Christ  Jesus,  ye 
who  sometimes  were  far  off,  are  made  nigh  by  the  blood  of  Christ. — 
Ephesians  ii.  12,  13. 

It  is  of  great  importance  to  be  reminded  of  what  we  were  by  nature, 
and  what  we  are  by  grace.  This  is  a  subject  much  dwelt  upon  in  all 
the  Epistles,  partly  to  excite  humility,  and  partly  to  awaken  gratitude 
and  praise.  Our  obligations  to  grace  cannot  be  felt,  but  in  proportion  as 
we  realize  what  our  state  is  by  nature :  these  are  counter  parts  to  each 
other,  and  constitute  the  very  vitals  of  the  gospel. 

I.  Let  us  humbly  meditate  on  what  we  were  by  nature,  according  to 
the  representation  given  us  in  the  text,  ver.  12. 

It  is  true,  we  were  not  in  all  respects  like  the  benighted  heathen,  nor 
like  the  idolatrous  Ephesians.  In  our  unregenerate  state  we  were  under 
the  light  of  revelation,  and  enjoyed  some  of  its  advantages ;  yet  it  will 
be  useful  to  remember  what  our  forefathers  were,  what  a  great  part  of 
mankind  still  are,  and  what  we  ourselves  should  have  been,  but  for  the 
light  of  the  gospel.  The  heathen  are  here  described  as  being 

•'  without  Christ,  without  hope,  and  without  God  in  the  world  ;"  and  in 
illustration  of  this  state,  the  apostle  describes  them  as  "aliens  and 
strangers,"  totally  unacquainted  with  the  advantages  enjoyed  by  the 
people  of  Israel,  who  had  a  commonwealth  and  covenants  of  promise. 

Let  us  therefore  briefly  take  a  view  of  the  state  of  Israel,  and  observe 
the  condition  of  the  heathen  as  forming  a  direct  contrast.  In  doing  this 
we  shall  find  much  by  way  of  inference  that  is  applicable  to  ourselves. 

It  is  supposed  of  Israel,  that  being  a  commonwealth,  and  having  cov- 
enants of  promise,  they  were  not  without  Christ,  nor  without  hope,  nor 
without  God  in  the  world.     The  covenants  they  possessed  must  have 


25 

been  in  subserviency  to  Christ,  to  whom  they  all  related,  and  must  there- 
fore have  furnished  a  sufficient  ground  of  hope. 

1.  The  people  of  Israel  were  a  commonwealth,  a  kind  of  city  or  state 
which  had  its  peculiar  privileges.  It  was  esteemed  an  honour 
to  be  a  citizen  of  Rome  ;  it  was  a  stii!  greater  one  to  be  a  citizen  of  Zion, 
the  city  of  the  great  King,  and  where  God  was  known  in  her  palaces 
for  a  refuge.  To  them  llie  oracles  of  God  and  the  ordinances  of  his 
house  were  committed.  Within  this  city  Christ  was  known  and 
believed  in,  Moses  and  all  the  fathers  died  in  the  faith  of  him,  the  whole 
of  their  laws  and  government  were  preparatory  to  his  coming,  and  pre- 
figurative  of  that  event. 

Yet  all  this  was  overlooked  by  the  generality  of  mankind,  who  neither 
knew  the  value  of  those  blessings,  nor  desired  an  interest  in  them.  A 
few  of  the  gentiles  were  proselyted,  and  admitted  into  this  sacred  com- 
munity ;  but  the  far  greater  part  of  them  were  "  aliens"  from  this  com. 
monweallh,  and  enjoyed  none  of  its  advantages. 

2.  Israel  had  the  covenants  of  promise,  some  of  which  had  existed 
ever  since  the  fall  of  man.  A  promise  was  made  to  Adam  con- 
cerning the  Seed  of  the  woman,  and  a  covenant  of  mercy  was  given  to 
Noah  and  his  posterity.  Yet  all  this  was  contained  only  in  the  oracles 
of  God,  and  these  only  were  with  Israel  ;  so  that  the  world  in  general 
were  strangers  to  it,  and  lived   in  darkness  and  uncertainty. 

"The  covenants"  however  were  chiefly  those  made  to  Abraham,  Isaac, 
and  Jacob,  and  to  Israel  at  Sinai,  each  of  which  contained  promises  re- 
lating to  the  Messiah.  The  covenant  was  afterwards  renewed 
with  David,  which  became  all  his  salvation  and  all  his  desire,  and  con- 
tained all  those  '  sure  mercies'  which  belonged  to  his  spiritual  seed.  Isai. 
Iv.  3.     Psal.   Ixxxix. 

These  were  the  great  covenants  of  promise,  to  which  the  gentile  world 
were  utter  strangers;  in  which  also  we  had  no  interest  while  in  a  state 
of  ignorance  and  unbelief. 

3.  Being  thus  without  a  knowledge  of  the  Sav'\our,  they  had  no  hope, 
no  well-grounded  hope  of  futurity,  nothing  on  which  to  build  an  expect- 
ation of  eternal  life.  The  gentiles  felt  themselves  to  be  mortal, 
and  must  know  that  they  were  sinners;  but  had  no  knowledge  of  the 
way  in  which  sin  could  be  pardoned,  or  a  sinner  find  acceptance  with 
God.  They  therefore  had  no  hope  in  death,  no  hope  of  a  resurrection 
to  eternal  life  ;  but  when  they  died,  went  to  a  world  utterly  unknown. 

Such  was  and  still  is  the  miserable  state  of  the  heathen  world, 
previous  to  the  introduction  of  the  gospel. 

4.  They  are  next  described  as  being «'i/7to?/^  Godin  the  world,  a  k\nd 
of  atheists,  who  had  no  knowledge  of  or  belief  in  the  true  and  living 
God.  They  had  gods  many,  and  lords  many,  but  all  the  gods 
of  the  heathen  are  vanity.  The  only  true  and  living  God  they  knew  not, 
loved  him  not,  neither  desired  the  knowledge  of  his  ways.  The  world  was 
full  of  light  and  full  of  mercy,  but  the  great  author  of  all  good  was  in- 
visible and  unknown;  they  neither  feared  him,  nor  hoped  in  his  mercy. 
Such  is  the  awful  darkness  in  which  heathenism  has  involved  a  large 
and  miserable  portion  of  the  human  race. 

Let  us  here  make  a  few  reflections  on  our  own  state  and  condition  by 


26 

nature,  and  see  wherein   it  differs  from  that  of  the  heathen  world  at 
large — 

(1)  The  description  given  in  the  text  would  have  been  fully  applica- 
ble to  our  forefathers,  and  to  us  also,  but  for  the  light  of  the  gospel. 
What  cause  then  for  thankfulness,  that  we  have  been  delivered  in  any 
measure  from  such  a  slate  of  guilt  and  hopeless  misery. 

(2)  Such  however  is  the  condition  of  the  greater  part  of  the  world 
to  this  day.  The  light  of  truth  has  never  shone  upon  them,  the  voice 
of  mercy  has  not  been  heard.  What  reason  then  to  be  concerned  about 
them,  and  to  aid  the  universal  diffusion  of  the  gospel. 

(3)  Though  we  have  never  been  without  those  objective  advantages, 
of  which  so  large  a  portion  of  mankind  are  still  deprived,  yet  being  by 
nature  so  full  of  subjective  ignorance  and  enmity,  we  were  in  effect  in 
the  same  condition,  ver.  3  ;  and  multitudes  around  are  still  heathens  in 
a  christian  land.  In  proportion  also  as  the  light  of  revelation  is  en- 
joyed, guilt  is  incurred  by  its  rejection.  To  be  "  without  Christ,"  under 
the  gospel ;  to  be  "  aliens,"  while  dwelling  amongst  the  people  of  God  ; 
to  be  "strangers  from  the  covenants  of  promise,"  while  hearing  of  them 
every  Lord's  day  ;  to  be  "  without  hope,"  though  a  refuge  is  set  before 
us  ;  and  to  be  living  "  without  God  in  the  world,"  while  the  world  is  full 
of  gospel  light,  is  not  only  totally  inexcusable,  but  incurs  an  enormity 
of  guilt  unknown  even  among  the  heathen  themselves.  Matt.  xi.  31 — 24. 

II.  Consider  what  we  are  by  grace,  through  the  coming  and  the  death 
of  Christ,  ver.  13. 

"  But  now  in  Christ  Jesus,  ye  who  sometimes  were  far  off,  are  made 
nigh  by  the  blood  of  Christ."  The  expression,  "  in  Christ  Jesus," 
seems  opposed  to  our  being  "  without  Christ,"  ver.  12  ;  and  denotes  that 
we  have  believed  in  him,  and  become  one  with  him.  Now  therefore, 
"  ye  who  sometimes  were  far  off,  are  made  nigh  by  the  blood  of 
Christ." 

Two  things  may  be  observed  on  this  part  of  the  subject — the  blessing 
enjoyed  by  believers,  and  the  medium  through  which  it  is  bestowed. 

1.  The  blessing  itself,  which  belongs  to  us  as  christians:  "we  are 
made  nigh."  The  term  is  very  expressive,  and  is  used  of  Israel 
as  a  people.  Deut.  iv.  7.  Psal.  cxlviii.  14.  It  includes  reconciliation 
and  peace  with  God  adoption  into  his  family,  and  being  treated 
as  children  with  liberty  of  access,  and  intimate  communion 
with  him  as  our  Father.  Psal.  cxlv.  18.  Hence  believers  are 
represented  as  being  associated  with  God  the  Judge  of  all,  and  with 
Jesus  the  Mediator,  as  well  as  with  an  innumerable  company  of  angels. 
Heb.  xii.  22—24. 

2.  The  medium  through  which  the  blessing  is  bestowed :  ye  are 
made  nigh  "  by  the  blood  of  Christ."  It  is  only  by  the  sacrifice 
of  Christ  that  we  could  have  peace  with  God  :  this  only  could  atone  for 
sin,  and  in  this  way  God  could  express  his  infinite  displeasure  against 
it,  while  he  abounded  in  forgiveness  towards  us.  In  this  he  smelt  a 
sweet  savour,  as  in  the  offering  up  of  Noah's  sacrifice.    Ephes.  v.  1. 

It  is  by  preaching  the  doctrine  of  the  cross  that  sinners  are 


27 

brought  nigh  to  God.  They  might  indeed  be  convinced  of  sin  without 
it,  but  could  have  no  hope  of  reconciliation,  or  find  rest  to  their  souls. 

Let  us  learn  the  value  of  our  mercies,  especially  such  as  are  spiritual 
by  the  price  they  cost,  the  price  of  blood. 

Let  us  thankfully  avail  ourselves  of  the  medium  by  which  we  may 
draw  nigh  to  God.  If  ever  we  wish  for  nearness  to  him,  it  must  be 
sought  alone  by  the  sacrifice  and  mediation  of  the  Son  of  God, 


DANGER  OF  WORLDLY  CONNECTIONS. 

And  he  said  unto  Jehoshaphat,  Wilt  thou  go  xoith  me  to  battle  to 
Ramolh-gilead  ?  And  Jehoshaphat  said  to  the  king  of  Israel,  I  am 
as  thou  art,  my  people  as  thy  people,  my  horses  as  thy  horses. — 1 
Kings  xxii.  4. 

Ahab's  character  and  the  history  of  his  reign  remove  all  surprise  at 
any  thing  he  did,  or  might  be  disposed  to  do.  At  one  time  he  sends 
Benhadad  home  in  peace,  and  at  another,  without  any  fresh  provoca- 
tion, he  will  have  war  with  him  to  recover  Ramotli-gilcad.  But  what 
is  most  surprising,  is  the  conduct  of  Jehoshaphat  in  forming  an  alliance 
with  such  a  man,  and  going  at  once  into  all  his  measures.  We  cannot 
read  the  account  in  the  text  without  reflecting  on  the  weakness  of  this 
good  man,  to  see  them  betrayed  into  folly  by  the  wicked  policy  of  this 
infamous  king  of  Israel. 

I.  Briefly  review  the  conduct  of  Jehoshaphat. 

It  may  be  very  sinful  in  itself,  and  attended  with  many  evil  conse- 
quences. 

1.  It  was  a  great  sin  for  him  to  abound  in  horses.  To  check 
inordinate  ambition,  and  the  love  of  conquest,  the  divine  law  had  pro- 
hibited the  multiplication  of  horses.  Deut.  xvii.  16;  and  it  does  not  ap- 
pear that  any  of  the  kings  of  Israel  kept  horses  for  war  until  the  reign 
of  Solomon,  and  from  thence  they  became  a  snare.  Jehoshaphat  had 
followed  this  example,  regardless  of  the  divine  commandment. 

2.  It  was  a  still  greater  sin  to  yield  them  up  to  the  disposal  of  such 
a  man  as  Ahab,  who  had  sold  himself  to  work  wickedness.  If 
he  had  kept  his  horses  merely  to  fight  the  Lord's  battles,  it  might  have 
been  some  excuse;  but  to  place  them  under  the  direction  of  Ahab,  and 
to  make  himself  a  partner  in  his  crimes,  was  most  unpardonable.  No 
doubt  it  was  the  politeness  of  a  king  and  of  a  courtier  that  did  this,  in 
the  absence  of  religious  principle. 

3.  It  was  a  still  greater  sin  to  promise  to  go  up  to  Ramoth-gilead, 
after  he  had  heard  the  words  of  Micaiah  the  prophet.  Je- 
hoshaphat seems  to  have  suspected  all  those  prophets  who  had  advised 


28 

the  enterprise,  and  foretold  its  success ;  and  these  suspicions  were  fully 
confirmed  by  the  Lord's  prophet  yet  he  presumed  to  go  up  to 

battle. 

4.  It  was  an  aggravation  of  his  sin,  that  Jehoshaphat  formed  a  simi- 
lar confederacy  a  second  time  with  some  wicked  kings  of  Israel,  and 
lent  his  horses  again  to  go  to  battle.  So  easy  is  it  to  repeat  an  evil 
once  indulged.  2  Kings  iii.  7. 

5.  It  nearly  cost  him  his  life  in  both  instances,  and  he  had  liked  to 
have  paid  dear  for  his  temporising  policy.  1  Kings  xxii.  31,  .32.  Simi- 
lar to  the  case  of  Lot,  lingering  on  the  plains  of  Sodom,  the  Lord  being 
merciful  to  him,  delivered  him  from  destruction. 

6.  Yet  sinful  and  dangerous  as  his  conduct  was,  many  things  might 
be  pleaded  in  excuse.  It  appears  to  have  originated  in  an  amiable 
desire  to  please,  in  a  pliability  of  temper  that  is  natural  to  feeble-minded 
men.  He  was  also  aware  of  the  bitterness  and  rancour  of  some 
of  the  former  kings  of  Israel  against  Judah,  and  was  disposed  to  adopt 
conciliatory  measures,  in  the  hope  of  preserving  the  peace  of  the  two 
kingdoms;  and  if  they  were  not  quite  of  one  mind,  they  were  nearer 
together  than  the  kings  of  any  other  nation. 

II.  Apply  the  subject  to  ourselves. 

In  general  we  may  learn  from  it  the  sin  and  danger  of  worldly  con- 
formity. When  the  people  of  Israel  dwelt  alone  tliey  prospered,  but 
when  they  mixed  with  the  politics  and  maxims  of  the  surrounding 
nations,  they  degenerated  in  their  principles,  and  were  involved  in  per- 
petual strife  and  contention.  It  is  the  same  with  christians  so- 
cieties, and  also  with  individuals;  their  purity  and  prosperity  depend 
upon  their  coming  out,  and  being  separated.  Cor.  vi.  14 — 19.  Rom. 
xii.  2. 

More  particularly — 

1.  We  may  learn  from  hence  to  beware  of  rchatever  may  lead  us 
into  temptation.  If  Jehoshaphat  had  not  kept  up  such  a  military 
establishment,  if  he  had  relied  more  upon  Providence  for  the  safety  and 
protection  of  his  dominions,  and  had  not  violated  a  divine  command  in 
providing  himself  with  a  large  body  of  cavalry  to  answer  such  a  pur- 
pose, he  would  have  been  more  immediately  under  the  divine  safeguard; 
but  his  alliance  would  not  in  that  case  have  been  so  eagerly  sought  by 
such  a  man  as  Ahab,  and  he  would  therefore  have  been  free  from  so 
dangerous  a  connection.  There  are  also  certain  accomplish- 
ments which  may  expose  us  to  similar  temptations.  Even  the  educa- 
tion, the  refined  manners,  the  genius  and  talents  of  some  persons,  prove 
a  snare  to  them,  by  leading  them  into  habits  and  connections  that  are 
ruinous  to  their  principles.  It  is  better  to  be  without  such  ornamental 
advantages  than  to  possess  them,  if  they  are  of  no  other  use  than  to  lead 
us  into  worldly  company. 

2.  Beware  of  making  the  opinion  of  the  world  the  rule  and  standard 
of  our  conduct.  In  the  eyes  of  worldly  men  many  things  ap- 
pear to  be  quite  harmless,  which  are  highly  otTensive  in  the  sight  of 
God :  and  if  our  dispositions  are  naturally  pliable,  let  us  be  careful  not 


29 

to  indulge  them  at  the  expense  of  a  good  conscience.  While  we 

guard  against  bigotry  and  intolerance,  let  us  be  equally  careful  of  sinful 
compliances  which  involve  the  sacrifice  of  principle. 

3.  Learn  to  beware  of  persisting  in  an  evil  way,  contrary  to  the 
mind  and  will  of  God,  and  in  opposition  to  our  own  convictions. 

This  was  the  sin  of  Jehoshaphat,  who  if  he  had  not  suffered  himself  to 
be  governed  by  the  wily  policy  of  Ahab,  whould  not  have  gone  up  to 
Ramothgilead  to  battle.  And  it  was  a  dangerous  thing  thus  to  stifle  con- 
viction, to  disregard  the  intimations  of  a  prophet,  in  order  to  accommo- 
date himself  to  the  wishes  of  a  powerful  but  abandoned  prince.  Ten- 
derness of  conscience  and  a  prevailing  fear  of  God  would  have  prevented 
so  great  an  evil. 

4.  In  this  case  we  see  that  piety  alone  is  not  all  that  is  necessary  in 
princes  and  rulers, or  in  those  who  have  the  management  and  direction 
of  public  affairs.  The  religion  of  Jehoshaphat  can  scarcely  be 
questioned,  yet  we  see  him  the  abettor  of  measures  which  God  ab- 
horred ;  we  see  him  forming  alliances  and  mixing  with  a  system  of  poli- 
tics, at  variance  with  every  principle  of  benevolence,  and  with  the  best 
interests  of  men.  The  divine  right  of  Ahab  to  govern  wrong 
might  be  an  undoubted  maxim  with  good  Jehoshaphat,  as  it  has  been 
with  many  other  public  characters;  and  this  fallacious  maxim  might 
more  than  save  him  from  remorse,  while  yielding  his  personal  support, 
and  wasting  the  resources  of  his  country,  in  favour  of  a  man,  whom  the 
Scriptures  have  branded  with  eternal  infamy.  Not  only  religion 
but  enlarged  and  enlightened  views,  with  a  resolution  to  adopt  whatever 
is  beneficial  in  society,  are  essential  to  a  good  government. 

5.  Let  us  beware  of  continuing  tJiose  connections  which  have  already 
proved  a  snare  to  vs.  Jehoshaphat  did  not  exercise  this  caution: 
having  survived  Ahab,  he  afterwards  entered  into  a  political  confederacy 
with  the  wicked  Jehoram.  It  might  gratify  his  vanity  to  be  thus  allied, 
but,  it  nearly  proved  his  ruin.  There  is  a  difficulty  in  declining 
connections  that  are  flatering  by  the  distinction  they  confiM*,  or  the  world- 
ly advantages  that  follow  in  their  train  ;  but  if  they  are  fatal  to  virtue, 
or  injurious  to  our  spiritual  interest,  ihcy  must  be  given  up,  though  it  be 
like  plucking  out  a  right  eye,  or  cutting  off  a  right  hand. 

6.  Beware  of  those  evils  to  which  even  an  omiable  disposition  may 
expose  us.  There  is  a  yielding  in  the  temper  of  some  men  which 
is  a  great  snare  to  their  souls.  They  do  not  like  to  offend,  are  willing 
to  please,  and  so  are  led  into  evil.  Not  only  Jehoshaphat,  but  Peter,  a 
man  of  much  sterner  piety,  fell  into  this  snare,  by  his  temporising  con- 
duct at  Antioch.     Gal.  ii.  12. 

7.  If  wc  have  been  delivered  from  such  evils,  after  going  in  the  way 
of  temptation,  let  us  beware  that  we  du  not  expose  ourselves  in  future  to 
their  influence. 


Vol.  II. 


30 


JOYFUL  IMPORT  OF  THE  GOSPEL. 

And  there  was  great  Joy  in  that  city. — Acls  viii.  8. 

The  christian  church  has  from  its  infancy  been  subject  to  great  vicis- 
situdes, and  like  the  moon  it  has  continually  waxed  and  waned.  When 
the  disciples  first  found  the  Messiah  they  were  full  of  joy  ;  when  he  was 
crucified  they  were  covered  with  a  cloud  of  darkness;  but  when  he 
arose  from  the  dead  their  hopes  and  joys  revived  again.  The  work  of 
grace  at  Jerusalem,  in  the  conversion  of  so  many  thousands,  makes  them 
a  little  heaven  upon  earth;  but  soon  a  storm  of  persecution  followed. 
See  the  blessed  Stephen  stoned  to  death,  and  Saul  making  havoc  of  the 
church,  ver.  2.  Yet  out  of  all  this  evil  much  good  arises,  and  now  there 
is  another  triumph  to  the  cause  of  truth  and  righteousness.  "Philip 
went  down  to  Samaria  and  preached  Christ  unto  them — and  there  was 
great  joy  in  that  city." 

L  It  is  deserving  of  remark,  that  the  seat  of  this  holy  triumph  was 
"  the  city  of  Samaria." 

Well  may  it  be  said,  '  the  wilderness  and  the  solitary  place  shall  be 
glad  for  them,  and  the  desert  shall  rejoice,  and  blossom  like  the  rose;* 
for  such  indeed  was  the  city  of  Samaria. 

1.  Its  inhabitants  consisted  partly  of  heathens  and  partly  of  apostate 
Jews,  who  had  a  sort  of  half  heathenised  religion  among  them.  They 
had  been  a  superstitious  and  degenerate  people  from  the  lime  of  Salman- 
ezer,  and  such  they  still  continued.     2  Kings   xvii.  33,  34. 

They  set  up  a  temple  on  mount  Gerizzim  in  opposition  to  that  on  mount 
Moriah,  and  carried  on  a  kind  of  worship  which  Christ  condemned. 
John  iv.  22.  They  had  also  manifested  the  greatest  aversion  to 

the  Jews,  and  to  Christ  and  his  followers  as  being  of  that  nation.  Luke 
ix.  51 — 53.     A  hopeless  and  inveterate  people  ! 

2.  Yet  this  very  city  is  celebrated  for  its  reception  of  the  gospel,  and 
was  one  of  the  first  to  surrender  to  the  arms  of  truth.  On  the 
report  of  the  woman,  after  the  interview  at  Jacob's  well,  the  Samaritans 
showed  a  disposition  to  listen  to  the  gospel,  and  they  received  the  Saviour 
very  courteously.  John  iv.  39 — 42.  And  now  when  Philip  went 
down  and  preached  Christ  to  them,  "the  people  with  one  accord  gave 
heed  unto  those  things  which  Philip  spake,  hearing  and  seeing  the  mira- 
cles which  he  did,"  ver.  6.  Thus  was  iulfilled  the  prediction 
of  our  Lord  to  the  woman  of  Samaria,  and  also  to  his  disciples.  John 
iv.  23,  35.  Thus  also  the  Lord  builds  up  Jerusalem,  and  gathers  to- 
gether the  outcasts  of  Israel.     Psal.  cxlvii.  2.     Isai.  Ivi.  6 — 8. 

II.  The  joy  which  now  prevailed  in  the  city  of  Samaria  is  fully  ac- 
counted for  by  the  cause  which  produced  it. 

Joy  is  never  excited  but  on  some  great  occasion,  and  the  seasons  of 


31 

religious  joy  arc  distinguished  by  some  interesting  or  extraordinary  oc- 
currence. Such  was  the  joy  and  gladness  at  the  preparation  for  build- 
ing the  temple  of  Jerusalem,  1  Chron.  xxix.  9:  at  Ilezekiah's  passovcr, 
2  Chron.  xxx.  25,  26 :  at  the  rebuilding  and  dedication  of  the  city 
wall,  Nch.  xii.  43:  at  the  birth  of  Christ,  Lul<e  ii.  10 — 14  :  at  the  ap- 
pearance of  tiic  star  to  the  eastern  magi,  Matt.  ii.  13:  and  at  the  as- 
cension of  our  blessed  Saviour,  Luke  xxiv.  52.  All  these  were  great 
events,  and  furnished  an  abundant  source  of  joy  and  rejoicing. 

We  may  therefore  expect  something  great  and  interesting  in  the  pres- 
ent instance,  to  fill  a  wliolecity  with  joy  and  what  was  it? 
Answer,  the  glad  tidings  of  the  gospel  :  that  Christ  was  come,  that  he 
died  for  sinners,  that  he  had  risen  again,  that  he  liad  ascended  above  all 
heavens,  and  lived  to  make  intercession  for  transgressors;  that  through 
faith  in  him  there  was  now  forgiveness  and  acceptance  with  God,  and 
this  news  was  proclaimed  to  all  nations. 

Some  may  say  that  these  are  common  things,  and  they  have  been  pro- 
claimed in  other  cities  as  well  as  in  Samaria,  and  we  have  all  heard  of 
them  before.  Be  it  so:  if  you  have  cordially  received  them, 

there  is  enough  to  occasion  great  joy  ;  and  if  they  have  not  produced 
such  an  etfect,  it  is  because  they  have  not  been  fully  realized  by  faith. 

Let  us  then  recapitulate  the  leading  facts  of  the  gospel,  and  observe 
the  glad  tidings  contained  in  them — 

1.  Is  it  not  ground  for  joy  that  the  Lord  is  come  info  the  world  to 
save  sinners?  This  is  what  the  church  was  looking  for,  nearly 
four  thousand  years.  This  was  the  great  theme  of  prophetic  inspira- 
tion, from  age  to  age;  and  what  Israel  was  commanded  to  rejoice  in, 
even  from  the  days  of  old.  Zech.  ix.  9.  The  prospect  of  our  Saviour's 
advent  inspired  not  only  the  ancient  church,  but  even  the  whole  creation 
with  joy  and  gladness.  Psal.  xcvi.  11 — 13.  If  therefore  Sama- 
ria had  not  exulted  in  this  great  event,  there  would  have  been  no  sym- 
pathy, no  correspondence  with  the  ancient  believers,  and  of  course  no 
evidence  of  their  belief  in  its  existence  or  reality.  If  we  also 
profess  to  believe  in  the  coming  of  Christ,  and  the  great  objects  of  his 
appearance,  and  are  still  indifferent  and  unaffected,  it  proves  our  faith  to 
be  utterly  vain.  Shall  glory  to  God  in  the  highest,  peace  on  earth,  and 
good  will  to  men  be  nothing  to  us;  and  yet  shall  we  be  allowed  to  call 
ourselves  christians ! 

2.  Is  it  not  ground  for  joy  that  Christ  has  laid  dow7i  his  life  for  us, 
and  redeemed  us  unto  God  by  his  blood?  It  is  true  his  death 
caused  sorrow  to  the  disciples  for  a  time  ;  but  when  they  understood  the 
design  of  that  great  event,  their  sorrow  was  turned  into  joy. 
Consider  in  what  light  this  interesting  truth  is  held  up  to  us  in  the  Scrip- 
tures. '  But  now  in  the  end  of  the  world  hath  he  appeared,  to  put  away 
sin  by  the  sacrifice  to  himself — When  he  had  by  himself  purged  our 
sins,  he  sat  down  on  the  right  hand  of  the  Majesty  on  high.'  Heb.  ix. 
26.  i.  3.  On  this  inestimable  sacrifice  is  founded  a  new  and  everlast- 
lasling  covenant,  promising  forgiveness,  and  securing  eternal  life  to  all 
that  believe.  Heb.  viii.  10—12.'  2  Cor.  v.  18,  19.  John  iii.  16. 

This  is  the  source  of  the  first  hope  and  joy  to  an  awakened  sinner,  and  it 
has  turned  the  sorrow  of  many  into  gladness.     We  may  afterwards  de- 


32 

rive  comfort  from  a  consciousness  of  believing  in  Christ,  and  being  in- 
terested in  him  ;  but  the  first  is  from  looking  to  him,  looking  out  of 
ourselves,  and  beholding  the  Lamb  of  God  that  taketh  away  the  sin  of 
the  world. 

3.  Is  it  not  a  matter  of  great  joy  that  Christ  is  risen  from  the  dead  7 
This  proves  that  he  was  the  true  Messiah,  that  his  sacrifice  is  accepted, 
and  that  justice  is  fully  satisfied.  'The  God  of  peace  brought  again 
from  the  dead  that  great  Shepherd  of  the  sheep,  through  the  blood  of  the 
everlasting  covenant — and  raised  him  up  and  gave  him  glory,  that  your 
faith  and  hope  might  be  in  God.'  Heb.  xiii.  20.  1  Pet.  i.  21.  The 
resurrection  of  Christ  is  also  the  pattern  and  the  pledge  of  our  own  re- 
surrection, and  is  therefore  on  this  account  a  matter  of  joyful  exultation. 
1  Cor.  XV.  20.   Phil.  iii.  21. 

4.  Is  it  not  matter  of  joy  too,  that  Christ  has  ascended  into  glory  : 
and  that  he  ever  liveth  to  make  intercession  for  us  ?  On  this 
ground  it  is  that  he  is  able  to  save  to  the  uttermost  all  that  come  unto 
God  by  him.  Heb.  vii,  25,  If  any  man  sin,  we  have  an  advocate  with 
the.  Father.  1  John  ii.  1.  Having  entered  into  his  glory,  he  is 
become  heir  of  all  things,  and  possesses  the  power  of  enriching  his 
church,  and  of  ruling  in  the  midst  of  his  enemies.  Psal.  Ixviii.  18.  ex. 
1,  2.  Ephes.  i.  20—22. 

5.  That  through  faith  in  his  name  there  h  forgiveness  of  sin,  and  ac- 
ceptance with  God  ?  The  import  of  the  gospel  is.  Believe  in  Jesus, 
and  ye  shall  be  saved;  submit  to  his  righteousness,  and  ye  shall  be  ac- 
cepted, whatever  be  your  past  sins,  or  present  unworthiness.  Look  off 
from  all  duties  of  your  own,  and  plead  that  obedience  with  which  God 
is  well  pleased.  Come  unto  me,  says  Jesus,  and  ye  shall  find  rest  to 
your  souls — and  him  that  cometh  I  will  in  no  wise  cast  out.  John  vi.  37. 

If  such  tidings  do  not  gladden  the  heart,  it  is  only  because  we 
have  neither  part  nor  lot  in  the  matter. 

6.  Is  it  not  a  source  of  joy  that  this  gospel  is  now  sent  to  all  nations? 

Salvation  originated  with  the  Jews  :  theirs  were  the  covenants, 
and  the  giving  of  the  law  ;  and  of  whom,  as  concerning  the  flesh,  Christ 
came.  But  the  gentiles  were  to  be  grafted  in,  and  to  partake  of  the  root 
and  fatness  of  the  olive  tree ;  and  now  there  is  a  community  of  pri- 
vileges and  of  blessedness. 

7.  Was  it  not  a  special  matter  of  joy  to  the  Samaritans,  that  they 
themselves  had  believed  the  gospel  ?  If  Israel  of  old  rejoiced 
that  they  were  willing  to  build  the  house  of  the  Lord,  much  more  may 
we  rejoice  to  see  the  spiritual  temple  edified  and  built  up,  especially  if 
our  hands  also  are  in  the  work.  Philip  the  evangelist  rejoiced 
in  the  success  of  his  labour,  the  Samaritans  rejoiced  in  the  doctrines  of 
the  cross,  and  that  the  kingdom  of  God  was  come  nigh  unto  them. 

REFLECTIONS. 

(1)  If  then  the  gospel  bring  tidings  of  great  joy,  why  is  it  reproached 
as  tending  to  gloom  and  melancholy  ?  Can  any  thing  be  more  unrea- 
sonable  or  unjust. 

(2)  Why  do  individuals  despond,  while  there  is  such  an  exhibition  of 


33 

mercy?     Because  they  do  not  hearken  to  the  gospel,  nor  receive  there- 
cord  which  God  hath  given  of  his  Son. 

(3)  Why  do  not  christians  possess  nnore  joy  and  peace  in  believing? 
Because  we  have  not  more  religion,  do  not  live  more  under  the  influence 
of  the  gospel.     Lord  increase  our  faith. 


THE  PRAYER  OF  JABEZ. 

And  Jabez  called  on  the  God  cf  Israel,  saying,  Oh  that  thou  wovldest 
bless  me  indeed,  and  enlai'ge  my  coast,  and  that  thine  hand  might  be 
with  me,  and  that  thou  wouldest  keep  me  from  evil,  that  it  may  not 
grieve  me.  And  God  granted  him  that  which  he  requested. — 1  Chro- 
nicles iv.  10. 

It  is  probable  that  Jabcz  lived  soon  after  the  conquest  of  Canaan, 
when  Israel  was  straitened  by  the  remainder  of  the  Canaanites,  dwell- 
ing in  the  land :  and  that  hence  the  prayer  in  the  text  was  offered. 

His  name  was  given  him  in  consequence  of  some  particular  circum- 
stance attending  his  birth,  as  is  the  case  with  many  others  mentioned  in 
the  Scriptures;  yet  if  his  mother  feared  God,  and  lived  to  see  the  ex- 
cellent character  of  her  son,  her  sorrow  wouldj  be  turned  into  joy. 
Parents  are  often  mistaken  in  the  ideas  they  form  of  their  children,  es- 
pecially in  judging  from  some  circunictances  attending  their  earliest 
days.  Thus  Eve  rejoiced  in  the  birth  of  Cain,  and  said,  'I  have  gotten 
me  a  man,  the  Lord  ;'  but  took  much  less  notice  of  tlp^^  birth  of  Abel. 

Jabez  is  said  to  have  been  '  more  honourable  than  his  brethren,'  and 
he  might  be  so  on  account  of  his  achievements,  for  he  seems  to  have 
been  of  the  same  spirit  as  Caleb  and  Joshua.  But  it  is  probable  that  his 
chief  eminence  consisted  in  his  being  a  man  of  prayer,  a  man  of  God. 
True  religion  is  true  honour:  his  brethren  might  be  good  men,  but  he 
excelled  them  all. 

I.  Notice  the  import  of  Jabez's  prayer. 

1.  The  character  under  which  he  called  upon  God:  "the  God  of 
Israel."  This  is  praying  to  him  in  a  covenant  relation,  as  the 

God  of  his  fathers ;  and  this  would  encourage  him  in  each  of  the  re- 
quests he  had  to  offer.  This  also  may  serve  as  a  pattern  and  a  rule  for 
us.  There  is  no  other  ground  for  faith  but  the  promises,  and  to  them 
we  must  have  respect,  that  he  may  bless  us  according  to  his  own  word. 
He  prayed  in  the  language  of  that  covenant  under  which  he  lived  :  and 
so  must  we.  It  is  as  the  God  and  Father  of  our  Lord  Jesus  Christ  that 
he  now  blesses  us  with  all  spiritual  blessings ;  and  it  is  under  this  char- 
acter that  all  our  petitions  are  to  be  presented  at  the  throne  of  grace. 
Jabez  might  have  a  special  reference  to  his  great  progenitor 
Jacob," when   he  wrestled   with  tiiQ  angel,  and  obtained  the  name  of 


34 

Israel :  this  also  would  inspire  him  with  faith  and  hope,  and  excite  a 
spirit  of  emulation.  Let  us  also  remember  the  prevailing  importunity 
of  primitive  believers,  and  those  of  later  times,  and  be  encouraged  to 
follow  their  example. 

2.  The  petitions  which  he  presented:  "  that  he  might  be  blessed  in- 
deed, that  his  coast  might  be  enlarged,  that  God  might  be  with  him,  and 
that  he  might  be  kept  from  evil " — 

(1)  "  That  thou  wouldest  bless  me  indeed."  This  singular  expres- 
sion evidently  alludes  to  the  covenant  made  with  Abraham,  when  the 
Lord  said  to  him,  'In  blessing  I  will  bless  thee,  and  in  multiplying  I 
will  multiply  thee;'  that  is,  he  would  do  it  'indeed,'  and  do  it  abun- 
dantly. The  coveneant  of  Abraham  abounded  with  blessings,  not  only 
with  those  which  are  temporal,  but  with  such  as  are  spiritual,  even  with 
all  those  which  come  upon  his  spiritual  seed.  These  are  the 
blessings  which  Esau  despised,  when  he  sold  his  birthright,  but  which 
Jabez  so  ardently  desired. 

(2)  "And  enlarge  my  coast."  This  might  have  the  appearance  of 
selfishness  or  worldly-mindedness,  as  if  he  wanted  a  large  estate  or 
more  land  to  dwell  in  :  but  considering  the  end  of  God's  giving  him  the 
land,  and  that  he  fully  entered  into  that  design,  the  desire  of  Jabez 
would  be  like  that  of  Caleb's ;  it  would  be  taking  the  land  as  God's  in- 
heritance, in  which  he  would  afterwards  place  his  name.  This 
therefore  is  no  example  of  covetousness,  but  rather  of  an  honourable 
and  disinterested  concern  for  the  divine  glory,  and  the  public  interests  of 
religion. 

(3)  "  And  that  thine  hand  might  be  with  me  ;"  that  is,  his  power,  his 
favour  and  support.  This  refers  to  his  driving  out  the  idolatrous  Cana- 
anites,  knowing  that  he  should  not  otherwise  prevail  against  them.  This 
it  was  that  inspiiV.^J  the  minds  of  Caleb  and  Joshua  with  so  much  cou- 
rage:  the  Lord  was  with  them.  ']f  the  Lord  delight  in  us,  said  they, 
he  will  give  us  the  land,  and  we  will  go  up  and  possess  it.' 

(4)  "  And  that  thou  wouldest  keep  me  from  evil."  He  would  need 
the  Lord  to  be  with  him  to  shield  him  from  danger,  and  succour  him  in 
the  hour  of  distress.  He  would  meet  with  much  of  this  sort  to  grieve 
him,  especially  when  the  enemies  prevailed  against  Israel  :  this  would 
give  to  them  a  triumph,  but  it  would  fill  him  with  grief,  to  see  the  name 
of  the  Lord  reproached  and  blasphemed.  But  the  greatest  grief 
and  trouble  to  a  good  man  is  moral  evil,  and  from  this  it  was  that  Jabez 
chiefly  prayed  to  be  delivered.  The  greatest  and  best  of  men  need  to 
be  "  kept  "  in  this  respect,  and  have  often  been  brought  into  grief  and 
trouble  lay  it. 

3.  The  next  particular  to  be  noticed  is  the  earnestness  of  his  prayer: 
«'  Oh"  that  thou  wouldest  bless  me  indeed —  This  is  an  ex- 
pletive which  is  often  used  in  vain,  and  when  but  little  is  intended  by 
it :  but  in  the  language  of  Scripture  it  is  very  expressive,  and  full  of 
meaning.  The  language  of  Jacob  was,  '  I  will  not  let  thee  go  except 
thou  bless  me:'  that  of  David,  'One  thing  have  I  desired  of  the  Lord, 
and  that  will  I  seek  after  :'  that  of  Jabez  is  very  similar,  '  Oh  that  thou 
wouldest  bless  me  indeed.'     All  expressive  of  earnest  and  intense  desire. 

4.  The  success  with  which  his  prayer  was  attended :  "  And  God 


35 

granted  him  that  which  he  requested."  The  prayer  of  faith  is 

never  offered  in  vain;  and  the  answer  which  he  obtained  is  a  proof  that 
his  heart  was  right  with  God,  and  that  he  was  not  influenced  by  selfish 
motives.  His  prayer  had  for  its  object  the  glory  of  God,  and  the  good 
of  his  cause  in  the  world. 

II.  Observe  how  the  subject  is  applicable  to  ourselves. 

It  may  direct  and  afford  us  encouragement  in  prayer  in  two  respects — 

1.  In  our  concerii  for  the  spread  of  the  gospel  in  the  world.  No 
prayer  is  more  fitted  to  the  lips  of  a  faithful  minister  in  the  outset  of  his 
course,  and  all  the  way  through  it;  and  not  for  themselves  only,  but 
also  for  the  salvation  of  others.  Psal.  xx.  1 — 4. 

2.  It  is  a  prayer  that  will  apply  to  the  promotion  of  true  religion  in 
our  own  souls.  Let  us  not  be  content  unless  we  are  blessed 
"  indeed,"  and  let  us  be  concerned  to  enter  into  the  gospel  rest  by  en- 
largedness  of  heart  that  the  hand  of  the  Lord  may  also  be  with 
us  in  all  we  do  that  we  may  be  kept  from  evil,  and  from  that 
grief  and  sorrow  of  heart  which  arises  out  of  it. 


THE  JUDGMENT  OF  GUILTY  NATIONS. 

And  I  will  sheio  wonders  in  heaven  above,  and  signs  in  the  earth 
beneath  ;  blood,  and  fire,  and  vapour  of  smoke.  The  sun  shall  be 
turned  into  darkness,  and  the  moon  into  blood,  before  that  great  and 
notable  day  of  the  Lord  come  ;  and  it  shall  come  to  pass,  that  who- 
soever shall  call  on  the  name  of  the  Lord  shall  be  saved — Acts  ii. 
19—21. 

This  is  part  of  Peter's  sermon  on  the  day  of  pentecost,  which  begins 
at  ver.  14.     The  prophecy  referred  to  by  the  apostle  is  in  Joel  ii.  28. 

(1)  By  "the  day  of  the  Lord,"  ver.  20,  is  meant  the  day  of  Jerusa- 
lem's destruction ;  the  day  of  reckoning  with  them  for  the  blood  of  the 
prophets,  and  above  all  for  the  blood  of  the  Saviour;  a  day  of  judgment 
in  miniature,  and  the  prelude  of  "  that  great  and  notable  day  of  the 
Lord."  We  here  see  that  there  are  days  which  the  Lord  will 
appoint  to  reckon  with  guilty  nations  ;  and  though  the  vengeance  may 
tarry,  yet  it  will  surely  come.  Those  nations  especially  which  have 
shed  the  blood  of  the  martyrs  may  expect  in  their  turn  to  be  visited,  and 
this  may  be  the  reason  why  the  antichristian  nations  have  in  our  day 
been  successively  overturned  and  desolated  by  so  many  awful  judg- 
ments, and  why  the  Lord's  hand  is  stretched  out  still.  It  is  the  day  of 
retribution  for  past  offences.  Rev.  xiii.  10. 

(2)  The  "  signs  and  wonders  "  which  should  precede  this  awful  day 
should  appear  in  heaven  above,  and  in  the  earth  beneath.  These 
were  partly  in  a  way  of  mercy,  and  partly  in  a  way  of  judgment.    Those 


36 

mentioned  in  ver.  17,  18,  are  in  a  way  of  mercy ;  and  those  in  ver.  19 
20  in  a  way  of  judgment.  The  spirit  of  God  should  be  poured  out  upon 
tlie  church,  while  the  vials  of  wrath  are  poured  out  upon  its  enemies. 
So  God  is  now  carrying  on  his  work  in  heal  hen  countries,  amidst  all 
the  confusion  and  distress  which  attend  the  nations  of  Europe. 

The  prediction  so  full  of  mercy  was  fulfilled  on  liie  day  of  pentecost, 
at  the  time  the  apostle  spoke  ;  the  latter  would  soon  follow,  in  the  space 
of  forty  years,  when  Jerusalem  was  utterly  destroyed  bv  the  Romans. 
This  is  the  same  event  as  was  foretold  by  our  Lord  in  Matt.  xxiv.  29, 
30,  and  in  Luke  xxi.  25. 

The  remarkable  appearances  which  should  precede  and  accompany 
this  terrible  catastrophe,  are  distinguished  into  "  wonders  in  heaven 
above,  and  signs  in  the  earth  beneath."  The  fact,  according  to  well  ac- 
credited history  is,  that  many  awful  signs  did  appear  in  the  heavens  just 
before  the  destruction  of  the  Jewish  city  and  nation  ;  or  if  understood 
symbolically,  there  was  a  total  eclipse,  an  extinction  of  their  religious 
and  civil  polity,  by  that  dreadiul  event.  The  "  blood,  and  fire, 

and  vapour  of  smoke,"  which  appeared  in  the  earth  beneath,  were  fear- 
fully realised  in  the  bloody  wars  which  followed,  and  in  the  burning  of 
towns  and  cities,  whose  vapour  and  siTioke  darkened  the  heavens,  and 
proclaimed  the  great  desolation  of  fire  and  sword. 

(3)  Amidst  all  these  calamities,  mercy  should  be  provided  for  the  dis- 
tressed ;  for  "  whosoever  shall  call  on  the  name  of  the  Lord  shall  be 
saved."  Or  as  the  prophet  expresses  it,  'In  mount  Zicn  and  in  Jerusalem 
shall  be  deliverance,  as  the  Lord  hath  said.'  .Toel  ii.  32,  In  the  day  of 
trouble  Jesus  is  the  hope  of  his  people,  and  it  is  on  his  name  that  they 
are  encouraged  to  call. 

Such  a  stale  of  things  cannot  fail  to  remind  us  of  the  corresponding 
state  of  the  church  and  of  the  world  in  our  day.  Successful  efforts  are 
making  for  the  enlargement  of  Christ's  kingdom,  while  there  is  '  upon 
the  earth  distress  of  nations,  with  perplexity,  the  sea  and  the  waves  roar- 
ing.' Luke  xxi.  2.5,  26.  Oh  how  hnppy  if  these  calls  from 
heaven  are  seriously  regarded,  and  if  we  also  are  led  to  seek  the  sal- 
vation of  our  souls. 

I.  Enquire  what  is  intended  by  our  "  calling  on  the  name  of  the 
Lord." 

1.  It  is  an  act  of  adoration,  and  includes  the  whole  of  spiritval 
worship.  Hence  the  public  comm(;ncement  of  true  religion  in 

the  world  is  expressed  in  this  way;  '  then  began  men  to  call  on  the  name 
of  the  Lord.'  Gen.  iv.  26.  The  worsliip  which  Abraham  offered  in 
every  place  where  he  pitched  his  tent  is  distinguished  by  his  '  calling  on 
the  name  of  the  Lord.'  Thus  also  the  worship  of  primitive  christians 
is  represented  :  they  '  called  on  the  name  of  the  Lord  Jesus,'  in  all 
churches  of  the  saints.  Acts  vii.  59.  Rom.  x.  12,13.  1  Cor.  i.  2, 
This  unquestionably  implies  the  true  divinity  of  Christ,  for  the  com- 
mandment is.  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 
thou  serve.     Matt.  iv.  10.  The  divinity  of  our  Saviour  is  a 

doctrine  of  such  vital  importance,  that  on  it  is  founded  the  efficacy  of 


37 

the  atonement,  and  all  the  confidence  of  the  true  believer.     Heb.  i.  3. 
2  Tim.  i.   12. 

2.  It  denotes  prayer,  and  prayer  especially  for  salvation. 
Calling  upon  the  name  of  the  Lord  Jesus  implies,  that  there  is  salvation 
in  no  other,  and  that  this  is  the  only  door  of  hope  to  a  ruined  world.    It 
plcaselh  the  Father  that  in  him  should  all  fullness  dwell,  and  pardon  and 
life  are  in  his  hands.     John  iii.  30.     Acts.   iv.   12.     Heb.  vii.  2.5. 

3.  It  is  expressive  of  the  prayer  of  faith,  for  that  alone  will  be  ac- 
cepted. Not  all  who  call  upon  the  name  of  the  Lord  shall  be  saved, 
but  all  who  call  upon  him  in  faith.  Rom.  x.  13,  14.  Cain  was  not 
accepted,  nor  the  Pharisees,  though  they  made  long  prayers.  The  prayer 
of  the  self-righteous  and  impenitent  is  an  abomination  to  the  Lord. 
IVov.  XV.  8,  29.     IIos.  vii.   14. 

4.  Calling  upon  the  name  of  the  Lord  denotes  fervency  and  importu- 
nity, imploring  immediate  succour  and  relief,  like  Peter  when  ready  to 
perish  in  the  sea.  David's  prayer  on  various  occasions  is  thus  de- 
scribed. Psal.  iv.  1.  Ixxxvi.  3 — 5.  xcix.  6.  cxlv.  18.  The  Lord 
also  loves  that  his  people  should  be  importunate,  and  give  him  no  rest. 
Isai.  Ixii.  6,  7.     Luke  xviii.   1. 

5.  The  encouragement  here  given  to  prayer  is  arf(ire«serf  to  all:  for 
"  whosoever"  shall  call  on  the  name  of  the  Lord  shall  be  saved. 
None  are  exempt ;  but  whosoever  cometh  he  will  in  no  wise  cast  out, 
whatever  may  have  been  their  former  state  and  character.     Isai.  Iv.  1. 
Matt.  xi.  29.     John  vi.  37. 

II.  Notice  the  warning  given  by  various  calamities  to  make  the  Lord 
our  refuge. 

The  apostle  Peter  considered  these  in  his  day,  and  so  should  we. 

1.  It  is  one  of  the  the  great  designs  of  God,  in  visiting  the  earth  with 
calamities,  that  we  should  return  to  him.  It  is  the  voice  of  God 
calling  to  us,  Come  my  people,  enter  thou  into  thy  chambers,  and  shut 
thy  doors  about  thee:  hide  thyself  as  it  were  for  a  little  moment,  until 
the  indignation  be  overpast.  Isai.  xxvi.  20,21.  His  hand  is  stretched 
out  still,  that  we  might  see  and  fear  and  turn  unto  the  Lord     Isai.  v.  25. 

2.  In  a  time  of  trouble  every  earthly  covfort  is  held  with  great  uncer- 
tainty, and  we  therefore  need  a  surer  portion.  The  rich  are  ex- 
horted at  all  times  not  to  trust  in  uncertain  riches,  but  in  the  living  God, 
more  especially  in  a  time  of  general  trouble.  To  what  a  state  have 
many  of  the  most  opulent  been  reduced  in  some  of  the  continental  na- 
tions, by  the  "  blood  and  fire  and  vapour  of  smoke."  As  to  the 
poor,  who  have  so  small  a  portion  in  this  world,  they  had  need  surely  to 
have  an  interest  in  Christ,  and  to  seek  after  durable  riches  and  righteous- 
ness. 

3.  In  a  time  of  trouble  life  itself  is  often  held  in  suspense,  and  that 
therefore  is  a  season  for  special  prayer.  What  numbers  have 
fallen  by  pestilential  disease,  by  the  sword  of  war,  and  other  public  ca- 
lamities;  and  there  is  no  safety  in  any  case  but  in  Christ. 

4.  The  great  mercy  of  God  in  providing  such  a  refuge  for  us,  espe- 
cially in  times  of  need,  should  induce  us  to  call  upon  his  name. 

Vol  II.         G. 


38 

There  will  be  a  period  when  greater  calamities  than  these  shall  come, 
and  when  there  will  be  no  hope,  but  men  shall  call  upon  the  rocks  and 
mountains  in  vain. 

At  present  the  promise  stands  firm ;  and  if  we  call  upon  the  name  of 
the  Lord  in  sincerity  and  in  truth,  we  may  be  saved  from  temporal  ruin : 
but  if  not,  we  shall  be  delivered  from  that  which  is  eternal. 

Our  character  as  christians  is  in  great  measure  decided  by  the  habit 
we  have  formed,  of  calling  upon  the  name  of  the  Lord  :  and  whether 
we  trust  in  him  at  all  times,  and  pour  out  our  hearts  before  him. 
There  may  indeed  be  prayer  where  there  is  no  faith,  but  there  can  be  no 
true  believing  without  prayer. 


GROWING  IN  GRACE. 

We  are  bound  to  thank  God  ahoays  for  you,  brethren,  as  it  is  meet, 
because  that  your  faith  groweth  exceedingly,  and  the  charity  of  every 
one  of  you  all  towards  each  other  aboundeth. — 2  Thessalonians  i.  3. 

Perhaps  there  is  no  christian  society  now  on  earth  to  whom  this  lan- 
guage is  fully  applicable ;  and  it  may  be,  if  Paul  had  been  writing  to  us, 
or  to  other  christians  of  the  present  day,  he  would  have  adopted  a  differ- 
ent mode  of  address.  It  is  nevertheless  true,  that  among  the  primitive 
churches,  they  were  not  all  alike  prosperous,  spiritual,  and  happy ;  but 
that  at  Thesalonica  was  one  of  the  most  amiable,  and  deserving  of  com- 
mendation. It  is  a  mercy  however  if  these  blessed  fruits  are 
found  amongst  us  in  any  degree,  and  it  is  profitable  for  us  to  take  the 
best  examples  presented  in  the  Scriptures,  that  we  may  learn  our  own 
defects,  and  be  led  to  imitate  what  is  more  excellent. 

(1)  Observe,  in  giving  "thanks  to  God"  for  their  growth  in  faith  and 
love,  the  apostle  plainly  intimates  that  it  was  by  the  grace  of  God  they 
were  what  they  were.  Though  all  that  is  evil  in  us  belongs  to  our- 
selves, yet  all  that  is  good  in  us  is  of  God  alone,  even  that  which  is  com- 
manded and  required  at  our  hands. 

(2)  The  growth  of  faith  and  love  plainly  supposes  that  sanctification 
is  progressive.  It  is  like  the  kingdom  of  heaven  in  the  world,  which  is 
compared  to  a  grain  of  mustard  seed,  and  a  little  leaven  that  leaveneth 
the  whole  lump.  But  if  we  had  no  inherent  sanctification,  and  none  but 
what  is  in  Christ,  this  could  not  be  true.  Some  indeed  have  endeavoured 
to  comfort  themselves,  and  to  comfort  others,  while  in  a  low  declining 
state,  by  certain  examples  in  Scripture  ;  but  it  is  our  safest  and  best  way 
to  take  examples  of  the  most  exalted  kind. 

(3)  The  growth  of  faith  is  here  connected  with  that  of  brotherly  love, 
as  a  cause  is  connected  with  its  effect.  Certainly,  if  we  grow  in  faith, 
we  shall  also  grow  in  love  ;  because  the  same  principle  which  attaches 
us  to  the  truth,  will  attach  us  to  one  another  for  the  truth's  sake.  Christ 
is  the  centre  of  union  ;  all  who  love  him  are  taught  of  God  to  love  one 
another. 


39 

I.  Attend  to  some  af  the  evidences  of  this  growth  in  grace,  mentioned 
in  the  text. 

Growth  in  grace  is  here  supposed  to  be  visible,  or  the  apostle  could 
not  have  seen  it.  It  becomes  visible  by  the  fruits  of  righteousness 
which  it  produces;  and  if  this  be  true  of  us,  others  will  perceive  it. 
Acts  iv.  13. 

1.  Growing  in  faith  will  be  seen  in  our  taking  increasing  pleasure  in 
the  means  of  faith,  the  word  of  God.  We  shall  find  delight  in  read- 
ing and  hearing  it,  and  it  will  be  to  us  the  joy  and  rejoicing  of  our 
hearts.  Psal.  i.  2,  3.  Prov.  vi.  20—23.  The  word  of  Christ  will  dwell 
in  us  richly  in  all  wisdom,  and  be  received  as  ihe  ingrafted  word.  Col. 
iii.  16.  Seasons  of  public  instruction  will  be  attended  with  delight,  and 
we  shall  not  hear  the  word  from  custom,  but  from  far  higher  motives. 
Isai.  ii.  2. 

2.  ]t  will  appear  in  a  growing  attachment  to  the  doctrines  of  Christ, 
who  is  himself  the  great  object  of  faith.  If  a  man  could  speak 
with  great  eloquence,  he  might  please  a  certain  description  of  hearers ; 
but  if  Christ  be  not  his  theme,  he  would  fail  to  please  those  who  believe 
in  him,  for  to  them  he  is  precious.  1  Pet.  ii.  7.  When  therefore  it  is 
chiefly  the  manner,  and  not  the  subject  of  address  that  is  regarded,  it 
bespeaks  a  religion  too  much  like  that  of  the  Corinthians,  and  not  that 
of  the  Thessalonians.  1  Cor.  ii.  4,  5. 

3.  Growing  in  faith  consists  in  an  increasing  acquaintance  with  the 
mind  of  God  in  his  word,  as  the  ground  of  faith.  We  may  be 
brought  to  believe  the  gospel  in  one  day,  but  it  is  the  work  of  a  whole 
life  to  become  rooted  and  grounded  in  the  truth ;  to  know  not  merely 
what  we  believe,  but  why  ;  and  to  be  able  to  say  with  Paul,  '  I  know 
whom  I  have  believed.'  We  may  believe  what  is  true,  from  being  told 
that  it  is  so;  but  it  will  do  us  very  little  good,  unless  we  perceive  the 
authority  on  which  it  rests,  and  the  principle  by  which  it  is  supported 
in  the  Scriptures  of  truth.  Our  faith  must  not  stand  in  the  wisdom  of 
men,  but  in  the  power  of  God. 

4.  It  will  be  evident  by  increasing  patience  and  submission,  under  all 
the  ills  of  life.  This  was  noticed  in  the  Thessalonians,  amidst 
the  persecutions  and  tribulations  which  theyj^endured,  ver.  4.  If  we  faint 
in  the  day  of  adversity  our  strength  is  small,  and  our  faith  is  weak. 
Matt.  xiv.  31. 

5.  By  an  increasing  weanedness from  the  present  world. 

This  is  the  victory  that  overcometh  the  world,  even  our  faith,  both  in 
prosperity  and  adversity.  John  also  speaks  of  those  as  being  strong, 
who  have  overcome  the  wicked  one,  and  have  the  word  of  God  abiding 
in  them.  1  John  ii.  14.   v.  4. 

5.  Growing  in  faith  appeared  in  the  love  they  had  one  to  another  for 
the  truth's  sake.  Christians  may  live  together  without  discredit, 

and  esteem  each  other  as  friends ;  but  to  love  as  brethren,  and  as  chris- 
tians, is  quite  another  thing.  They  may  also  love  one  another  from 
being  of  the  same  mind,  and  yet  not  love  on  account  of  their  being  of 
the  mind  of  Christ.  Or  if  there  be  true  christian  love  existing, 


40 

it  may  not  "  abound,"  as  it  did  among  the  Thessalonians ;  yet  this  is 
necessary  to  prove  that  our  faith  "  groweth  exceedingly." 

II.  Consider  the  importance  of  the  subject. 

1.  Growing  in  faith  and  love  brings  glory  to  God,  ver.  12.  Bearing 
much  fruit  honours  him,  and  recommends  the  gospel  to  others.  John. 
xv.  8. 

2.  It  has  an  influence  upon  the  ministry  of  the  word,  which  is  highly 
desirable.  It  is  next  to  impossible  to  preach  to  some  people,  who 
instead  of  growing  in  faith  have  no  faith  at  all,  and  Paul  himself  found 
it  so.  Heb.  V.  11.  But  oh  how  different,  where  the  souls  of  the 
people  may  be  seen  as  it  were  in  their  countenances,  and  glisten  in  their 
eyes.  Rom.  i.  11,  12.  Acts  xi.  23. 

3.  If  we  do  not  make  some  progress  in  religion,  we  shall  be  declining 
and  going  backward.  There  is  no  standing  still  in  this  race,  no 
intermission  in  this  warfare.  If  we  grow  not  in  faith  and  love,  the  seeds 
of  indifference  and  unbelief  will  spring  up  and  grow  in  their  stead;  will 
choke  the  word,  and  render  it  unfruitful. 

4.  If  we  do  not  grow  in  grace,  our  religion  will  at  best  become  doubt- 
ful, and  we  shall   have  cause  to  tremble  for  the  issue.    Heb.  x.  38. 

It  is  the  character  of  all  true  believers  that  they  are  making 
advancement  in  the  divine  life,  and  growing  up  in  the  image  and  like- 
ness of  God.  Prov.  iv.  18.  1  Pet.  ii.  2.  2  Pet.  i.  10,  11. 

If  there  be  some  who  have  neither  faith  nor  love,  and  are  utterly  un- 
concerned about  it;  what  must  be  said  to  such?  We  must  go  on  preach- 
ing the  gospel,  warning  them  to  flee  from  the  wrath  to  come,  and  leave 
the  consequences. 


NATURE  AND  TENDENCY  OF  SELF-RIGHTEOUSNESS. 

For  1  hear  them  record,  that  they  have  a  zeal  of  God,  but  not  ac- 
cording to  knowledge.  For  they  being  ignorant  of  God^s  righteous* 
ness,  and  goi?ig  about  to  establish  their  own  righteousness,  have  not 
submitted  themselves  unto  the  righteousness  of  God. — Romans  x.  2,  3. 

Zeal  for  God  is  rarely  to  be  seen:  men  are  zealous  enough,  but  it  is 
commonly  about  other  things;  or  if  it  has  religion  for  its  object,  it  is  too 
frequently  employed  for  party  purposes.  What  anxiety  and  what  dili- 
gence do  many  discover  in  these  matters,  but  who  have  no  concern 
whatever  for  the  glory  of  God.  How  painful,  that  out  of  the  k\v  who 
have  a  zeal  for  God,  there  should  be  some  whose  zeal  is  misdirected  and 
utterly  spurious. 

The  character  of  these  zealots  is  drawn,  as  to  their  attainments  :  "I 


41 

bear  them  record  that  they  have  a  zeal  for  God  :"  and  yet  it  was  of  no 
account,  or  "not  according  to  knowledge."  What  this  means  is  de- 
clared in  ver.  3.  Hence  we  see  that  the  highest  attainments  in  religion, 
if  accompanied  with  a  self-righteous  spirit,  will  oppose  the  righteousness 
of  Christ,  and  so  become  deceptive  and  vain. 

I.  Examine  the  attainments  of  these  Israelites,  and  see  how  far  their 
zeal  carried  them. 

1.  It  is   supposed  that  they  had   great  privileges  and  advantages. 

They  were  Israelites :  to  whom  pertained  the  adoption,  the 
giving  of  the  law,  and  the  covenants :  and  they  valued  themselves  on 
that  account.  We  also  have  as  great  or  greater  privileges  than 

they,  and  yet  they  may  come  to  nothing,  and  be  worse  than  nothing 
to  us. 

2.  They  were  not  of  the  baser  sort,  but  decent,  religious  and  devont. 

There  were  others  of  a  different  description  among  them,  but 
Paul  is  speaking  of  the  religious  and  respectable  part  of  the  Jewish  na- 
tion. Such  were  the  Pharisees  especially.  And  such  manner 
of  persons  have  we  amongst  us  :  they  read  and  hear  the  word,  are  con- 
stant at  public  worship,  and  yet  it  may  be  all  nothing. 

3.  They  were  not  only  religious,  but  zealous  in  religion. 

Such  was  Saul  of  Tarsus,  and  many  others.  In  a  variety  of  cases  the 
virtue  of  some  religionists  is  merely  negative;  their  characters  exhibit 
none  of  the  grosser  vices,  and  moreover  they  are  quite  in  earnest  in 
religion,  taking  great  pains  to  be  pious  and  devout,  and  to  please  God. 

4.  Their  activity  and  earnestness  is  called  a  zeal  of  God,  being  con- 
cerned about  the  duties  of  religion.  This  kind  of  zeal  is  often 
mentioned  in  the  second  chapter  of  this  epistle:  it  displayed  itself  in 
making  their  boast  of  God,  and  being  the  children  of  Abraham.  It  was 
their  zeal  for  God  also  which  made  them  refuse  to  honour  Christ ; 
*  Give  God  the  praise,  said  they,  this  man  is  a  sinner.'  The  same  zeal 
led  them  at  last  to  crucify  the  Saviour  as  a  blasphemer. 

5.  It  was  such  a  zeal  however  as  excited  the  pity  and  the  prayers  of 
the  apostle  :  for  this  had  been  his  own  case.  We  also  feel  more 
for  such  persons  than  for  others.  To  see  a  man  earnest  in  religion,  and 
sincere  in  a  wrong  cause,  is  very  afTecting ;  to  see  him  toiling  in  a  road 
that  will  lead  him  to  destruction,  the  slave  of  a  blind  and  superstitious 
zeal.  This  aflected  our  Lord  when  he  beheld  the  young  ruler: 
he  beheld,  lie  loved,  and  pitied  him.  Thus  also  we  shall  feel,  if  we  be 
like-minded. 

Thus  far  we  have  seen  what  was  apparently  good  in  them  :  let  us 

II.  Notice  their  great  defect,  and  the  fatal  cause  to  which  it  is  ascribed. 

Their  zeal  was  not  according  to  knowledge,  it  was  a  self-righteous 
opposition  to  the  only  way  of  salvation,  and  of  course  it  proved  their 
ruin. 

1.  Observe  the  origin  of  a  self-righteous  spirit:  "  ignorance  of  God's 
righteousness,"  or  of  his  righteous  character  as  a  Lawgiver. 


42 

The  self-righteous  are  utterly  blind  to  the  spirituality  and  equity  of  the 
divine  law,  thinking  it  to  extend  only  to  outward  actions,  and  therefore 
that  they  obey  it,  as  far  as  can  be  expected  in  the  present  state.  They 
think  they  do  as  well  as  they  can,  and  have  no  idea  of  God's  requiring 
the  heart,  and  therfore  have  no  conviction  of  their  being  such  great  sin- 
ners. They  are  'alive  without  the  law,'  and  therefore  feel  no  need  of 
a  Saviour,  and  of  a  great  one.  The  whole  have  no  need  of  a  physician, 
but  they  that  are  sick.  Such  characters  there  were  in  the  apos- 

tle's time,  and  there  are  multitudes  of  such  amongst  us. 

We  see  here  the  importance  of  just  sentiments  of  the  law  and  the 
Lawgiver,  as  altogether  fundamental  to  the  gospel.  '  I  through  the  law 
am  dead  to  the  law,'  said  the  apostle.  Some  indeed  have  passed  over 
this  part  of  divine  truth,  under  pretence  of  preaching  the  gospel ;  as 
though  that  could  be  cordially  received  without  the  law,  by  which  is  the 
knowledge  of  sin.  They  will  have  nothing  to  do  with  Moses,  they  say  : 
but  if  so,  they  can  have  nothing  to  do  with  Christ :  for  it  is  the  great  de- 
sign of  his  undertaking  to  magnify  the  law,  and  to  make  it  honourable. 

2.  The  evidence  of  a  self-righteous  spirit  is  "  going  about  to  establish 
their  own  righteousness."  As  there  is  a  wide  difference  between 
an  attachment  to  the  law,  and  to  the  works  of  the  law ;  so  there  is  also 
to  God's  righteousness,  and  to  our  own  righteousness. 

The  object  of  these  zealous  Israelites  was  to  establish  "  their  own 
righteousness,"  as  that  on  account  of  which  they  might  be  accepted  and 
rewarded,  or  some  way  entitled  to  the  divine  favour. 

Again,  it  is  supposed  that  this  building,  this  delusive  system,  is  often 
l)eaten  down,  by  temptations,  by  the  failure  of  j'esolutions  and  promises  ; 
and  then,  like  setting  Dagon  in  his  place  again,  they  "  go  about  to  estab- 
lish" and  to  fix  it  on  the  stump  that  is  left  behind.  It  is  a  circuitous 
course,  altogether  unlike  to  God's  way  of  salvation,  ver.  6.  Tears, 
vows,  penances,  climbing  up  to  heaven,  and  descending  into  the  deep. 
What  would  ihe  poor  dying  thief  on  the  cross  have  done,  if  he  had  had 
such  a  journey  to  go,  before  he  could  be  received  into  paradise ! 

3.  The  consequences  of  it  with  respect  to  the  only  way  of  salvation : 
"not  submitting  themselves  unto  the  righteousness  of  God." 

Christ's  righteousness  is  here  called  the  righteousness  of  God,  as  in 
Phil.  iii.  8.  His  obedience  unto  death  is  our  only  righteousness,  or  that 
for  the  sake  of  which  we  must  be  accepted.  God  bestows  favours  in  re- 
ward of  righteousness,  to  show  his  approbation  of  what  is  right.  If  man 
had  been  obedient,  his  works  would  have  been  rewarded ;  but  now  all  is 
given  us  for  the  sake  of  Christ,  in  whom  he  is  well  pleased.  He  gives 
us  salvation  as  a  reward  of  his  obedience  :  this  is  the  way,  and  the  only 
way  in  which  it  can  be  obtained. 

The  pride  of  human  nature  however  is  supposed  to  be  such,  that  a 
sinner  finds  it  hard  to  submit.  Job's  friends  would  feel  mortified  that 
they  must  be  regarded  only  for  his  sake.  Job  xlii.  6,  8 ;  and  every  sin- 
ner finds  it  difiicult  to  give  up  every  idea  of  personal  worthiness,  and  to 
be  ranked  at  once  amongst  the  very  chief  of  sinners ;  yet  to  this  state 
of  mind  we  must  be  brought,  before  we  can  cordially  accept  of  a  free 
salvation.   1  Tim.  i.  15. 

Many  think  they  are  willing  to  be  saved,  while  in  truth  they  cannot 


43 

be  reconciled  to  God's  way  of  salvation  ;  and  so  are  finally  deceived,  and 
finally  lost. 

We  may  learn  from  hence  wherein  much  of  the  essence  of  true  re- 
ligion consists,  namely,  in  a  spirit  of  deep  abasement,  in  the  annihila- 
tion of  self,  and  in  being  well  pleased  to  be  wholly  indebted  to  Christ, 
and  the  riches  of  his  grace,  for  the  hope  and  assurance  of  eternal  life. 


DESPONDENCY  PREVENTED  BY  THE  RECOLLECTION  OF 
PAST  EXPERIENCE. 

Oh  my  God,  my  soul  is  cast  down  within  me :  therefore  will  I  re- 
member thee  from  the  land  of  Jordan,  and  of  the  Her  viorites,  from  the 
hill  Mizar. — Psalm  xlii.  6. 

It  is  good  for  us  to  be  acquainted  with  the  experience  of  God's  people 
in  former  times.  We  shall  find  that  many  of  them  have  passed 
through  various  trials,  and  been  as  much  discouraged  at  times  as  we  our- 
selves can  be.  Those  who  have  now  '  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb,'  were  such  as  'came  up  out  of 
great  tribulation.'  In  the  text  we  have  a  view  of  David  sinking 

into  despondency,  and  labouring  under  great  discouragement:  we  see 
also  in  what  way  he  sought  relief  under  his  distress. 

"  Jordan  and  Mizar  "  may  refer  to  places  whither  he  was  driven  by 
Saul,  or  by  the  rebellion  of  Absalom.  If  the  psalm  was  written  on  the 
latter  occasion,  it  probably  refers  to  some  places  of  emminent  danger, 
and  where  the  Lord  appeared  for  his  help.  Or  it  may  refer  to  some 
special  seasons  of  divine  enjoyment ;  and  these  he  would  remember, 
in  order  to  relieve  and  comfort  himself  in  the  present  distress. 

We  may  learn  from  hence,  that  in  seasons  of  great  sorrow  and  trouble 
it  is  good  for  us  to  look  back  on  past  experience.  Remembering  the 
Lord's  goodness  to  us  in  times  past,  tends  not  only  to  promote  gratitude, 
but  to  excite  hope,  and  strengthen  our  confidence  in  God.  Two  things 
must  however  be  guarded  against — 

(1)  That  we  do  not  look  back  on  past  experience  in  order  to  make 
ourselves  happy  without  God,  or  contented  in  a  lukewarm  and  back- 
sliding state:  this  would  be  highly  delusive  and  dangerous.  David 
looked  back  in  order  to  support  his  soul  under  present  distress,  and  to 
encourage  himself  to  hope  again  in  the  Lord. 

(2)  That  we  do  not  live  on  past  experience,  as  the  principal  source  of 
our  comfort  and  joy.  We  are  not  to  live  upon  ourselves,  but  upon 
Christ:  not  on  our  own  comforts,  but  on  his  fulness.  We  are  to  make 
such  a  use  of  past  experience  as  did  the  wife  of  Manoah,  after  the  angel 
had  appeared  to  her.  'If  the  Lord  had  meant  to  destroy  us,  said  she, 
he  would  not  have  shown  us  such  things  as  these.'  It  is  with  past  ex- 
perience as  it  is  with  present  experience :  the  main  comfort  arising  from 
it  consists  in  what  is  connected  with  it,  and  that  is,  the  enjoyment  of 


44 

God.  Hence  the  language  of  David  is,  I  will  remember  "  Thee"  from 
the  land  of  Jordan. 

I.  When  depressed  by  temporal  afflictions  and  difficulties,  it  is  good  to 
look  back  to  former  times,  when  we  were  delivered  and  carried  through 
similar  trials. 

Few  of  our  troubles  are  so  great  but  we  have  been  in  as  great  before, 
and  it  would  be  well  to  remember  this.  Jacob  did  so,  when  he  was 
going  to  meet  Esau  :  he  remembered  the  difficulties  of  his  first  setting 
out,  and  derived  encouragement  from  it.  Gen.  xxxii.  10.  Hence 

also  the  Lord  reminded  Israel  of  what  he  had  done  for  them,  Mic.  vi,  5  : 
and  hence  too,  all  the  while  they  were  meeting  with  difficulties  in  the 
way  to  Canaan,  he  addressed  them  as  '  the  Lord  their  God,  who  brought 
them  out  of  the  land  of  Egypt.'  When  faint  and  weary  in  the 

way,  it  is  good  to  remember  the  difficulies  we  have  already  over- 
come. In  this  spirit  it  was  that  David  went  forth  against  Goliah  :  'The 
Lord  that  delivered  me  out  of  the  paw  of  the  lion,  and  out  of  the 
paw  of  the  bear,  he  will  deliver  me  out  of  the  hand  of  this  Philistine.' 
Thus  Paul  also  comforted  his  own  mind  in  a  season  of  great 
distress,  2  Cor.  i.  10:  and  the  minds  of  the  Hebrews  when  they  were 
ready  to  faint.  Heb.  x.  32, 

IL  Under  depression  of  spirit  on  account  of  indwelling  sin,  it  is  of 
great  use  to  look  back  on  past  conflicts  and  deliverances. 

There  are  times  when  sin  operates  more  sensibly  and  more  power- 
fully than  at  others,  and  when  the  tempter  employs  his  wiles  with  greater 
success.  In  such  seasons  the  believer  will  feel  much  discouraged,  and 
be  ready  to  exclaim  as  David  did :  "  Oh  my  God,  my  soul  is  cast  down 
within  me."  At  such  times  we  are  in  danger  of  sinking  into  despon- 
dency, and  of  giving  up  the  conflict,  fearing  that  our  opposition  is  all  in 
vain.  '  I  shall  one  day  perish  by  the  hand  of  Saul:'  also  Psal.  xl.  12, 
when  David  was  dismayed  by  a  host  of  spiritual  enemies.  But 

we  should  do  well  to  remember  that  this  is  not  the  first  time  we  have 
been  engaged  in  the  conflict.  Remember  how,  by  prayer,  by  humilia- 
tion, by  watchfulness,  thou  hast  formerly  overcome,  and  upon  the  whole, 
hast  kept  the  field  to  this  day.  Reflect  on  the  strength  of  your 

corruptions,  and  the  weakness  of  your  graces,  and  you  will  have  cause 
to  wonder  that  you  have  held  out  thus  far:  is  it  not  because  the  Lord 
alone  has  been  your  strength  and  your  shield?  '  Thou  shalt  not  be 
afraid  then  of  thine  enemies,  but  shalt  well  remember  what  the  Lord 
thy  God  did  unto  Pharaoh,  and  unto  all  Egypt.'  Deut,  vii.  18 — 19. 

III.  When  discouraged  by  the  apprehension  lest  we  should  finally  mis- 
carry, it  is  good  sometimes  to  reflect  that  this  is  the  case  with  many 
others  as  well  as  ourselves. 

These  fears  may  arise  from  a  low  and  declining  state  of  religion  in  the 
soul,  and  the  prevalence  of  Indwelling  sin ;  or  on  the  contrary,  they 
may  be  the  effect  of  sincere  and  unfeigned  love  to  Christ.     There  is  a 


45 

jealousy  over  ourselves  which  that  love  necessarily  excites,  a  tender  but 
not  distressing  fear  of  losing  what  above  all  things  we  most  desire,  con- 
sidering especially  the  danger  of  self-deception,  and  the  consequences 
that  would  follow.  These  fears  however,  though  in  a  great  de- 

"frec  salutary,  may  prevail  too  far,  and  weaken  our  hands  and  sadden 
our  hearts  in  the  ways  of  God.  In  this  case  it  is  good  to  look  back 
if  we  can  upon  limes  past;  the  recollection  of  time  and  of  places 
where  (jod  has  appeared  for  us,  will  revive  and  strengthen  our  confi- 
dence in  him.  The  Lord  himself  remembers  the  day  of  our  espousals, 
and  so  should  we.  Jer.  ii.  2,  Jacob  remembered  Bethel,  and  was  com- 
forted;  David  remembered  Jordan,  and  the  hill  Mizar;  and  Peter  the 
holy  mount.  2  Pet.  i.  18. 

IV.  Under  discouraging  appearnces  respecting  the  state  of  religion 
generally,  it  is  good  to  look  back  on  former  and  better  times. 

The  interests  of  religion  are  seldom  so  low  with  us,  but  we  may  re- 
member when  they  were  much  lower;  and  from  time  to  time  the  Lord 
has  often  revived  his  own  work.  Psal.  Ixxxv.  6.  Isai.  li.  1,  2. 
If  we  look  back  to  the  history  of  the  church,  we  shall  find  that  God's 
people  have  met  with  greater  difficulties  and  discouragements  than  any 
that  we  have  ever  seen,  and  there  have  been  times  when  the  state  of 
human  afl^airs  has  looked  dark  and  threatening  upon  the  interests  of  re- 
ligion :  yet  the  cloud  has  blown  over,  and  the  sun  of  prosperity  has 
once  more  arisen  upon  the  drooping  church,  and  illumined  a  benighted 
world.  Acts  ix.  31. 

REFLECTIONS. 

(1)  Under  all  our  looking  back,  let  it  be  witli  a  view  to  our  pressing 
forward  ;  not  to  remain  contented  in  a  carnal  state,  or  relax  our  diligence, 
but  to  furnish  a  stimulus  to  perseverance. 

(2)  Amidst  our  misgivings  and  jealousy  of  ourselves,  let  us  encour- 
age ourselves,  in  the  Lord  our  God.  Whatever  changes  there  may  be 
in  us,  there  is  none  in  him.  If  we  are  poor  and  needy,  weak  and  help- 
less, there  is  a  fulness  in  Christ  which  can  never  be  exhausted. 

(3)  Let  those  who  have  no  Bethels  to  remember,  no  past  experience 
to  refer  to,  be  encouraged  to  come  to  Christ  as  they  are,  as  perishing, 
ruined  and  undone.     The  way  is  still  open,  and  you  may  find  mercy. 


Vol.  II. 


46 


CHRIST'S  NATIVITY. 

And  there  were  in  the  same  country  shepherds  abiding  in  the  feld, 
keeping  watch  over  their  foch  by  night.  And  lo,  the  angel  of  the 
Lord  came  upon  them,  and  the  glory  of  the  Lord  shone  around  about 
them  ;  and  they  were  sore  afraid.  And  the  angel  said  unto  them,  Fear 
not :  for,  behold,  I  bring  you  good  tidings  of  great  joy,  which  shall  be 
to  all  people.  For  unto  you  is  born  this  day,  in  the  city  of  David,  a 
Saviour,  which  is  Christ  the  Lord. — Luke  ii.  8 — 11. 

In  the  circumstances  attending  the  birth  of  Christ,  we  see  much  of 
the  hand  of  God.  The  decree  of  Caesar  Augustus,  which  directed  the 
Virgin  mother  to  Bethlehem,  is  employed  for  the  accomplishment  of 
ancient  prophecy  :  ver.  1 — 3.  Mic.  v.  2.  The  low  and  humble 

state  in  which  the  Saviour  was  born,  ver.  7,  serves  as  a  specimen  of  the 
treatment  he  should  meet  with  from  the  world  in  general,  while  the 
ministry  of  attendant  angels  indicated  the  honour  which  God  would  put 
upon  him  notwithstanding.  John  i.  10,  11. 

Let  us  notice  some  of  the  particulars  of  the  history,  before  we  enter 
on  the  immediate  subject  of  the  text — 

(1)  Observe  the  interest  which  the  angels  felt  on  the  occasion. 

The  minds  of  men  were  wholly  occupied  with  the  '  taxing,'  and  the  de- 
cree of  the  emperor;  but  their  thoughts  are  full  of  Christ.  The 
rulers  and  principal  inhabitants  of  Jerusalem  overlooked  what  had  hap- 
pened at  Bethlehem,  as  scarcely  deserving  of  regard,  while  the  humble 
shepherds  in  the  field  are  visited  by  an  angel  from  heaven. 

(2)  Not  only  did  an  angel  appear  to  them,  but  "  the  glory  of  the 
Lord  shone  round  about  them."  Angels  sometimes  made  their 
appearance  in  human  form,  as  in  the  instance  of  Abraham  and  Lot ; 
and  then  they  excited  no  particular  fear  or  dread.  But  on  this  occasion, 
so  great  and  interesting,  they  appear  in  all  their  native  dignity  and  glory, 
that  it  might  be  seen  they  brought  a  message  immediately  from  God. 

(3)  The  effect  it  had  upon  the  shepherds:  "  they  were  sore  afraid," 
but  were  afterwards  cheered  by  the  heavenly  messenger.  Mary 
Magdalene  also  was  greatly  alarmed  at  the  appearance  of  the  angel  at 
the  sepulchre  ;  and  as  both  these  visions  took  place  amidst  the  darkness 
of  the  night,  it  must  have  added  a  terrific  grandeur  to  the  scene. 

Yet  in  this  awful  manifestation  of  the  divine  glory,  there  is  a  mixture  of 
tender  mercy  ;  and  the  shepherds  are  filled  with  fear  and  hope,  a  pre- 
sentiment of  the  feelings  which  the  gospel  should  inspire. 

(4)  The  object  proclaimed  is  the  "Saviour."  When  an  angel 
turns  preacher  he  does  not  speak  of  himself,  nor  draw  the  attention  to 
that  quarter,  but  to  Christ,  as  the  supreme  object  of  regard.  What  an 
example  to  all  who  engage  in  the  sacred  ministry  ! 

(5)  The  good  news  was  common  to  "  all  people,"  and  not  to  one  nation 
only.  The  highest  and  best  source  of  consolation  is  that  which 
is  common  to  all  christians,  and  consists  in  the  common  blessings  of 
salvation  ;  and  not  that  which  distinguishes  one  people  or  one  christian 


47 

from  another.     David's  principal  desire,  and  also  Paul's  is  equally  the 
desire  of  all  that  truly  believe.  Psal.  xxvii.  3.  Phil.  iii.  8. 

(6)  The  good  news,  though  common  to  all  people,  was  more  imme- 
diately addressed  to  the  shepherds,  w^ho  like  many  others  were  waiting 
for  the  Consolation  of  Israel.  "To  you  "  is  born  a  Saviour,  which  is 
Christ  the  Lord.  The  gospel  also  is  as  much  addressed  to  indi- 
viduals, as  if  they  only  were  the  objects  of  it. 

(7)  In  this  heavenly  message  particular  attention  is  paid  to  time, 
place,  and  other  circumstances,  to  show  their  agreement  with  ancient 
prophecy:  ver.  11.  Not  an  angel  from  heaven  m.ust  be  permitted  to 
speak  any  thing  contrary  to  what  is  written  in  the  Scriptures  of  truth. 
Gal.  i.  8.' 

I.  Consider  the  subject  of  the  angelic  message,  and  see  what  "  good 
tidings  "  are  contained  in  it. 

1.  The  birth  of  Jesvs  Christ  was  itself  good  news.  This 
was  the  great  object  of  prophecy  from  the  beginning  of  the  world,  and 
the  hope  of  the  church  in  all  ages.  Zion  was  bid  to  rejoice  in  it,  Zech. 
ix.  9;  and  the  whole  creation  to  be  glad,  Psal.  xcvi.  God  was 
now  manifest  in  the  flesh,  even  Immanuel,  God  with  us.  The  Word 
was  made  flesh,  and  dwelt  amongst  us,  the  only-begotten  of  the  Father, 
full  of  grace  and  truth. 

2.  The  gracious  design  of  his  incarnation  imported  good  tidings  to  a 
guilty  and  ruined  world.  He  came  to  do  the  will  of  God,  to  die 
as  a  ransom  for  us,  to  rise  from  the  dead,  to  ascend  into  heaven,  and 
make  intercession  for  us.  The  Son  of  God  was  manifested  to 
destroy  the  works  of  the  devil,  to  bring  glory  to  God  in  the  highest,  on 
earth  peace,  and  good  will  to  men. 

3.  The  way  of  salvation,  which  was  effected  by  the  coming  of  Christ, 
forms  an  essential  part  of  the  good  tidings  brought  to  us  by  the  angel. 
To  us  is  born  "a  Saviour,"  which  is  Christ  the  Lord.  Repent- 
ance and  remission  of  sins  are  now  preached  among  all  nations;  a  free, 
full,  and  eternal  salvation.  These  in  effect  are  the  tidings  announced 
by  the  celestial  messenger. 

II.  These  tidings  are  matter  of  joy,  "  of  great  joy  to  all  people." 

The  term  here  employed  is  strong,  and  never  used  but  on  great  occa- 
sions ;  for  the  joy  of  harvest,  or  an  im|>ortant  victory ;  but  is  fully  ap- 
plicable to  the  subject  under  consideration. 

1.  The  coming  of  Christ  was  the  joy  of  the  old-testament  church, 
while  they  lived  only  in  the  hope  of  this  great  event.  Isai.  xxv.  9.  John 
viii.  56.     How  much  more  when  it  is  fully  realised. 

2.  All  the  joy  of  believers,  during  the  lifetime  of  our  Saviour,  cen- 
tred entirely  in  him.  Mary  and  Elizabeth,  Simeon  and  Anna, 
and  all  that  looked  for  redemption  in  Jerusalem,  rejoiced  and  triumphed 
in  the  incarnation,  when  they  saw  the  mercy  promised  to  the  fathers, 
and  the  performance  of  the  holy  covenant.  Christ  was  the  joy  of  his 
immediate  disciples  and  followers,  and  his  presence  the  only  happiness 
they  knew  on  earth. 


48 

3.  All  the  joy  in  the  times  of  the  apostles,  had  an  immediate  refer- 
ence to  Christ  and  his  salvation.  Jerusalem,  which  had  been 
the  scene  of  his  deepest  abasement,  was  afterwards  filled  with  peace, 
and  joy,  and  gladness,  and  resounded  with  the  triumphs  of  the  ascended 
Saviour.  There  was  great  joy  also  in  the  city  of  Samaria,  but  it  was 
through  the  doctrine  of  the  cross.  The  apostles  triumphed  in  every 
place,  but  it  was  because  the  savour  of  his  name  was  spread  abroad. 
Whom  having  not  seen,  says  Peter,  ye  love:  in  whom,  though  now  ye 
see  him  not,  yet  believing,  ye  rejoice  with  joy  unspeakable  and  full  of 
glory. 

4.  Christ  and  his  salvation  made  all  their  troubles  and  sorrows  light 
and  momentary ;  yea  they  counted  not  their  lives  dear  for  his  sake. 
The  history  of  the  primitive  church  is  a  history  of  sufferings  in  the  cause 
of  Christ,  and  of  joy  and  rejoicing  in  his  holy  name.  This  also  is  the 
way  for  us  to  bear  up  under  all  the  sorrows  of  the  present  life. 

III.  Enquire  what  is  necessary  to  render  these  good  tidings  a  matter 
of  real  joy  to  us. 

It  is  an  undoubted  fact,  that  they  do  not  produce  joy  in  all.  They 
did  not  then,  and  they  do  not  now.  Many  think  the  tidings  of 

the  gospel  not  worth  hearing.  Many  who  hear,  neglect  them, 

or  feel  no  interest  in  them.  Some  who  seem  to  rejoice  for  a 

time  become  indifferent ;  and  afterwards  wither  away. 

To  become  the  subject  of  real  joy,  these  tidings  require  to  be  believed 
as  true,  and  to  be  received  with  the  utmost  cordiality.  Christ 

was  in  the  world,  and  the  world  knew  him  not;  he  came  unto  his  own, 
and  his  own  received  him  not.  Those  who  did  receive  him  were  such 
as  believed  on  his  name,  being  born  again. 

In  particular,  it  includes  a  deep  conviction  of  our  guilty,  lost,  and 
ruined  state,  which  is  pre-supposed  by  the  gospel ;  and  which  must  be 
felt  and  realized,  before  it  can  convey  to  us  tidings  of  great  joy. 

Also  a  cordial  reception  of  the  gospel  itself,  as  revealing  the  only  way 
of  salvation  ;  obeying  it  from  the  heart,  and  receiving  the  truth  in  love. 


CHRIST'S  FITNESS  FOR  UNIVERSAL  EMPIRE. 

And  the  government  shall  be  upon  his  shoulder :  and  his  name  shall 
be  called  Wonderful,  Counseller,  the  mighty  God,  the  evei'lasting 
Father,  the  Prince  of  Peace. — Isaiah  ix.  6. 

This  chapter  contains  many  glorious  promises  of  the  coming  and 
kingdom  of  the  Lord  Messiah,  and  each  of  them  is  expressive  of  the 
blessed  effects  that  would  follow  upon  his  appearance,  and  upon  his  ac- 
cession to  the  throne  of  David. 


49 

(1)  Fie  is  represented  as  rising  like  the  sun  upon  a  dark  world  :  vcr. 
2.  Luke  i.  79. 

(2)  The  church  is  greatly  to  increase  under  his  reign,  which  is  to  be 
a  season  of  joy  and  gladness  :  ver.  3. 

(3)  His  conquests  should  be  great  and  wonderful,  like  that  of  Gideon 
over  the  ancient  Midianites  :  ver.  4. 

(4)  Great  peace  and  tranquility  should  attend  his  reign,  and  instru- 
ments of  war  be  committed  to  the  flames  :  ver.  5. 

(5)  The  reason  of  all  this  is  taken  from  the  extraordinary  character 
of  the  Messiah,  as  possessing  every  human  and  divine  perfection  :  vcr.  6. 

(6)  The  general  description  of  his  government  is  such  that  it  far  ex- 
ceeds every  other  government  upon  earth,  in  the  purity  of  its  adminis- 
tration, and  in  the  perpetuity  of  its  existence  :  ver.  7. 

Three  things  may  be  observed  in  the  words  of  the  text — (1)  The 
"  government"  committed  to  Christ  is  government  in  the  absolute  form. 
The  Father  loveth  the  Son,  and  hath  committed  "  all  things  "  into  his 
hand,  all  power  in  heaven  and  in  earth  ;  he  is  head  over  all  things  for 
the  church,  and  exalted  as  the  Lord  of  all — (2)  The  government  being 
"  upon  his  shoulder,"  implies  that  there  is  a  ponderous  weight  of  care 
in  government  itself,  whether  domestic,  civil,  or  religious;  much  more 
in  the  superintendence  of  that  empire  over  which  Christ  is  the  supreme 
and  the  only  Lord. — (3)  The  expression  implies  that  the  whole  burden 
of  government  lies  upon  Christ  alone,  to  the  exclusion  of  every  other. 
But  few  governors  or  rulers  are  willing  to  take  the  burden  upon  them- 
selves;  they  are  for  leaving  that  to  others.  Christ  however  would  not 
do  this;  we  may  therefore  be  assured  that  his  government  is  well  ad- 
ministered. 

L  Enquire  wherein  consists  the  weight  of  Christ's  government,  that 
it  requires  to  be  laid  "  upon  his  shoulder." 

1.  \t  arises  Cvom  its  hoimdlcss  extent.  The  charge  of  a  family, 
especially  of  a  numerous  one,  is  a  weighty  concern.  The  charge  of  a 
congregation  is  still  more  so;  hence  an  apostle  speaks  of  the  care  of  all 
the  churches  coming  upon  him  daily,  as  involving  a  very  high  degree 
of  responsibility.  The  government  of  a  vast  empire,  where  its  subjects, 
its  interests,  and  its  enemies  are  diverse  and  numerous,  is  an  important 
undertaking,  and  brings  with  it  a  load  of  care.  But  oh  to  think 
of  the  amazing,  the  incalculable  interests  of  Christ's  kingdom  !  The 
whole  church  is  under  his  care;  he  is  the  chief  Shepherd  and  Bishop  of 
souls.  The  whole  world,  the  whole  universe,  is  under  his  government 
and  direction ;  the  weight  of  all  is  upon  his  shoulder,  and  he  manages 
the  whole  without  trusting  to  another. 

2.  The  number  of  his  enemies,  and  their  restless  designs  against  him, 
add  to  the  difficulty  and  importance  of  such  a  government.  The 
kingdom  of  Christ  has  many  enemies,  both  within  and  without,  and 
they  arc  ever  seeking  to  overturn  it.  It  is  a  great  concern  to  have  the 
charge  of  an  earthly  kingdom,  so  as  to  be  able  to  counteract,  and  to 
frustrate  the  designs  of  all  its  enemies.  But  Christ's  cause  is  opposed 
on  every  hand,  and  the  hearts  of  men  are  fully  set  against  it.     It  is  at- 


50 

tacked  by  the  advocates  of  error,  by  the  arms  of  persecution ;  it  is  be- 
trayed by  false  brethren,  and  the  gates  of  hell  are  trying  to  prevail 
against  it.  When  Elijah  thought  himself  left  alone  at  a  time  of 

general  revolt,  he  fainted  under  his  burden,  and  left  his  work  in  despair. 
But  Christ  has  the  government  of  all  in  his  own  hands,  and  he  will 
neither  fail  nor  be  discouraged.  Isai.  xlii.  4. 

3.  The  uncertainty  of  the  life  of  his  servants,  gives  additional  weight 
to  the  concerns  of  his  kingdom.  Christ's  best  friends,  who  are 
most  concerned  for  the  success  of  his  cause,  live  only  a  little  while,  as 
too  many  affecting  instances  show,  in  the  death  of  eminent  ministers  and 
useful  missionaries.  The  fathers,  where  are  they  ;  and  the  prophets  do 
they  live  for  ever?  While  they  live  they  care  for  his  cause  and  seek  to 
promote  it.  When  they  die  it  seems  almost  as  if  things  could  not  go  on 
without  them,  and  we  are  ready  to  exclaim  as  Elisha  did  on  the  ascen- 
sion of  his  predecessor,  '  My  father,  my  father!  The  chariots  of  Israel, 
and  the  horsemen  thereof!'  Yet  it  is  well  to  remember  that  all 
the  care  and  management  of  Christ's  kingdom  rests  upon  his  shoulder, 
and  that  he  alone  is  sufficient. 

4.  The  various  and  continual  wants  of  his  subjects,  is  another  impor- 
tant consideration.  In  this  view  there  is  a  great  weight  on  many  of 
his  faithful  servants,  whose  work  it  is  to  feed  the  church  of  God,  and  to 
give  to  every  one  their  meet  in  due  season.  But  the  care  of  all  lies 
upon  Christ :  and  oh  how  large  the  family  for  which  he  has  to  provide, 
and  how  boundless  the  wants  which  he  has  to  supply. 

5.  The  danger  there  is  of  some  of  his  professed  friends  and  fol- 
lowers forsaking  him,  and  abandoning  the  cause  which  they  formerly 
espoused,  being  carried  away  by  error  or  temptation.  It  is  affect- 
ing to  see  those  of  whom  we  hoped  better  things  turning  aside,  and  fol- 
lowing the  Lord  no  more;  and  too  frequently  our  admonitions  and  en- 
treaties in  such  cases  are  unavailing.  But  while  the  government  is  on 
his  shoulder  all  is  safe,  let  the  unfaithfulness  of  men  be  what  it  may. 

II.  The  eminent  qualifications  which  Christ  possesses  for  the  manage- 
ment of  his  vast  empire. 

These  are  such  as  become  the  government  which  he  assumes  :  the 
whole  weight  is  laid  on  him,  and  he  is  well  able  to  bear  it.  In 

the  management  of  earthly  kingdoms  it  is  desirable  that  rulers  should 
be  eminently  qualified ;  that  they  should  excel  in  wisdom  and  discern- 
ment, possess  a  capacity  for  prompt  and  vigorous  management;  espe- 
cially that  they  be  just,  ruling  in  the  fear  of  God.  2  Sam.  xxiii.  3.  But 
every  requisite  qualification  is  possessed  by  Christ  in  a  supereminent 
degree. 

1.  Observe  the  singularity  of  his  character:  "his  name  shall  be 
called  Wonderful."  There  was  something  wonderful  in  the  per- 

son of  Saul  the  first  king  of  Israel ;  he  was  of  surprising  stature,  being 
head  and  shoulders  higher  than  all  the  people,  the  emblem  of  superior 
dignity.  The  extremes  which  meet  in  the  person  of  Christ  are 

also  wonderful,  his  dignity  and  abasement ;  "  a  child  born,  and  yet  the 
mighty  God;"  he  came  into  the  world  poor  and  destitute,  yet  occupies 


51 

the  seat  of  universal  empire ;  he  is  the  Lion  of  the  tribe  of  Judah,  and 
the  Lamb  in  the  midst  of  the  throne;  of  the  seed  of  Abraham  accord- 
ing to  the  flesh,  and  yet  over  all,  God  blessed  for  ever.  Such 
singular  and  pre-eminent  attributes  arc  the  signal  of  a  most  exalted  des- 
tiny, as  well  as  the  preparatives  for  a  station  at  the  head  of  the  universe. 

2.  The  depth  of  his  wisdom  as  the  "  Counsellor,"  is  another  qualifi- 
cation for  sustaining  the  weight  that  is  laid  upon  his  shoulder. 

Christ  knows  all  the  cases  of  his  subjects,  all  the  designs  of  his  ene- 
mies, and  is  able  to  provide  for  every  exigency.  He  is  of  quick  under- 
standing in  the  fear  of  the  Lord,  and  knows  how  to  speak  a  word  to 
him  that  is  weary.  He  can  comfort  the  afflicted,  succour  the  tempted, 
and  say  to  them  that  are  of  a  faithful  heart  be  strong.  He  can  bid  de- 
fiance to  all  his  foes,  can  turn  their  counsel  into  foolishness,  or  convert 
them  into  friends. 

3.  He  is  not  only  wonderful  in  counsel,  but  mighty  in  worJcing,for  he 
is  "the  mighty  God."  The  aifairs  of  his  kingdom  require  that 
he  should  be  omnipresent,  nor  less  that  he  should  be  omnipotent.  No 
power  short  of  that  which  is  almighty  would  be  able  to  subdue  the  hearts 
of  men,  and  to  bring  every  thought  into  obedience  to  Christ ;  hence  in 
his  conquests,  in  the  conversion  of  sinners  to  himself,  he  is  styled  '  Most 
Mighty.'  Psal.  xlv.  3.  ex.  3.  No  power  short  of  this  would  be 
sufficient :  this  also  is  the  comfort  of  his  servants,  and  that  alone  which 
ensures  their  success.  Acts.  xi.  21.  2  Cor.  x.  4. 

4.  His  tender  mercy  is  equal  to  his  majesty  and  might,  for  he  is  "  the 
everlasting  Father."  It  is  the  glory  of  a  prince  to  be  the  father 
of  his  people:  some  are  so  for  a  time,  and  are  then  removed  by  death  : 
but  Christ  is  the  "everlasting"  Father.  Moses,  while  king  in 
Jeshurun,  was  as  a  nursing  father  to  Israel;  but  he  had  such  a  weight 
of  care  upon  him  that  he  was  ready  to  faint  under  the  burden.  Num. 
xi.  11,  12.  But  Jesus  has  already  borne  our  griefs  and  carried  our  sor- 
rows, as  well  as  borne  our  sins  in  his  own  body  on  the  tree;  and  he 
continues  to  be  touched  with  the  feeling  of  our  infirmities.  He  is  able 
to  save  to  the  uttermost,  seeing  he  ever  liveth  to  make  intercession  for 
us :  and  though  the  fathers  and  the  prophets,  and  the  friends  of  Jesus 
die,  yet  •  the  Lord  liveth,  and  blessed  be  my  Rock.' 

5.  Another  eminent  qualification  is,  the  pacific  character  of -this 
ruler  as  "  the  Prince  of  Peace."  Earthly  kings  and  princes  ofien  dis- 
turb the  peace  of  the  world  for  ihe  gratification  of  their  ambition,  and  the 
love  of  conquest :  but  Christ  seeks  the  prosperity  and  the  happiness  of 
all  his  subjects.  Having  made  peace  by  the  blood  of  his  cross,  his  is 
become  a  kingdom  of  righteousness,  of  peace,  and  of  joy  in  the  Holy 
Ghost.  The  extension  of  his  government  will  be  the  diffusion  of  peace 
over  all  the  earth,  and  the  nations  shall  learn  war  no  more. 

(1)  This  subject  speaks  joy  to  all  the  friends  of  true  religion.  If  the 
government  be  upon  Christ's  shoulder,  his  cause  must  finally  prevail. 
1  Cor.  XV.  25. 

(2)  It  speaks  terror  to  all  his  enemies.  You  must  submit,  or  be 
overcome.  Psal.  ii.  12. 

(3)  Let  it  lead  to  the  enquiry,  whose  we  are,  and  whom  do  we  serve? 
Rom.  vi.  16. 


52 


PRAISE  FOR  PARDONING  MERCY. 

Oh  Lord,  open  thou  my  lips :  and  my  mouth  shall  shoxo  forth  thy 
praise. — Psal.  li.  15. 

The  force  and  beauty  of  many  passages  of  Scripture  arise  from  the 
occasion  on  which  they  were  delivered.  Such  language  as  that  before 
us,  if  viewed  out  of  its  connection, Would  appear  to  convey  the  idea  only 
of  a  desire  to  enjoy  freedom  in  prayer  and  praise.  But  considered  as  a 
part  of  this  penitential  psalm,  it  implies  much  more,  and  requires  addi- 
tional force  and  interest.  It  implies  that  sin  had  shut  the  mouth  of  the 
penitent,  and  he  knew  not  how  to  open  it;  but  if  God  would  pardon 
his  iniquity,  that  would  open  it,  and  then  his  lips  should  ever  be  em- 
ployed in  praise. 

I.  Enquire  in  what  respects  sin  may  be  said  to  shut  the  mouth. 

In  general  it  produces  a  sense  of  guilt  and  shame,  of  fear  and  dread ; 
and  this  closes  up  the  lips.  Light  or  common  troubles  may  make  men 
noisy  in  their  griefs  and  lamentations,  but  those  which  pierce  the  soul 
are  like  the  deep  waters  that  give  no  sound.  '  I  am  so  troubled,'  said 
the  Psalmist,  '  that  I  cannot  speak  : '  Ixxvii.  4.  Job,  in  the  depth  of  his 
affliction,  kept  silence  several  days ;  and  our  blessed  Lord,  in  the  sea- 
son of  his  greatest  trouble,  spoke  but  little.  Job  ii.  13.  John  xiv.  30. 
But  if  outward  troubles  have  this  effect,  much  more  those  which  are 
spiritual. 

More  particularly — 

1.  Sin  shuts  the  mouth  in  our  private  approaches  to  God,  and  is  a 
bar  to  all  freedom.  When  overwhelmed  with  guilt  and  shame, 
the  psalmist  calls  it  'roaring'  and  '  groaning,'  rather  than  prayer,  there 
being  none  of  that  sacred  and  satisfying  intercourse  with  heaven  which  the 
believer  seeks.  Psal.  xxxviii.  8,  9.  It  is  generally  thus,  under 
owr  first  convictions  of  sin,  and  alarms  of  conscience  ;  and  it  is  so  after- 
wards, when  we  have  a  sense  of  fresh  contracted  guilt.  To  be 
enlarged  in  prayer  is  to  '  open  the  mouth  wide,  that  the  Lord  may  fill  it ; ' 
but  it  is  not  so,  when  the  soul  is  bowed  down  under  a  load  of  guilt. 
Psal.  Ixxxi.  10.  cxliii.  7.  We  are  then  '  shui  up,  and  cannot  come 
forth.'  Psal.  Ixxxviii.  8.. 

2.  A  sense  of  guilt  will  prevent  our  spealdng  for  God,  as  well  as 
our  communion  with  him,  David  had  been  accustomed  to  speak 
much  on  God's  behalf,  and  to  open  his  dark  sayings  upon  the  harp  ;  but 
during  his  fall  his  lips  were  closed  in  silence.  Conscious  of  his  own 
misdeeds,  he  was  unable  to  reprove  the  ungodly  as  he  had  used  to  do, 
and  was  constrained  to  keep  silence  before  them.  Psal.  xxxviii.  13,  14. 
Shimei  might  now  curse,  and  the  penitent  would  have  nothing  to  answer. 
Prov.  XXV,  26.  Thus  also  it  is  with  us  when  we  have  sinned 
against  the  Lord :  our  mouth  is  shut,  lest  reproofs  and  admonitions 
should  be  retorted  upon  us  :  '  Physician  heal  thyself.'  Rom.  ii,  22,  23. 
There  is  no  recommending  religion  to  others  that  will  avail,  unless  we 
ourselves  give  an  exemplification  of  it  in  our  own  deportment.     But  if 


53 

David  be  restored,  '  then,'  says  he,  '  will  I  teach  transgressors  thy  ways, 
and  sinners  shall  be  converted  unto  thee  :'  ver.  13. 

II.  Observe  how  it  is  that  forgiveness  opens  the  mouth  in  prayer  and 
praise. 

It  is  a  matter  of  fact  that  it  does  so,  whether  we  refer  to  our  first  ex- 
perience of  forgiving  mercy  or  afterwards.  Even  the  hope  of  forgive* 
ness  opens  the  mouth  in  prayer,  as  is  evident  from  the  whole  of  this 
penitential  psalm.  The  language  of  the  publican  in  the  parable,  and  of 
the  thief  on  the  cross,  is  also  to  the  same  effect.  But  while  the 

hope  of  mercy  opens  the  mouth  in  prayer,  a  sense  of  divine  forgiveness 
will  fill  the  lips  with  praise;  and  this  is  what  David  wanted. 

1.  Forgiveness  furnishes  matter  for  praise  and  thankfulness.  It 
puts  a  new  song  into  our  mouth,  even  of  salvation  to  our  God.  On  this 
subject  it  is  almost  impossible  to  be  silent.  '  Come,  and  I  will  tell  you 
what  the  Lord  hath  done  for  my  soul,'  is  the  language  of  the  pardoned 
sinner.  Of  the  woman  that  wept  at  the  feet  of  Jesus  it  is  said,  She 
loved  much  because  much  had  been  forgiven  her :  and  great  love  will 
open  both  the  heart  and  the  mouth  for  God. 

2.  Forgiveness  enlarges  the  soul,  and  fits  it  for  the  work  of  praise. 
Son,  be  of  good  cheer,  thy  sins  be  forgiven  thee.  Matt.  ix.  2  ;  and  this 
it  was  that  afterwards  filled  the  lips  of  David  with  unutterable  praise, 
Psal.  xxxii.  1,2.  To  be  forgiven  is  to  be  in  a  state  of  peace 
and  reconciliation  with  God ;  and  in  this  state,  joy  and  rejoicing  are 
perfectly  becoming.  We  can  then  bear  up  under  the  ills  of  life,  and  re- 
joice even  in  tribulation.  Without  this,  cheerfulness  is  folly  and 
madness,  a  presumption  for  which  there  is  no  name.  Without  forgive- 
ness, death  and  judgment  are  awful,  eternity  tremendous :  but  if  accepted 
with  God,  all  these  are  divested  of  their  terrors. 

III.  The  grateful  return  which  a  pardoned  sinner  should  be  concerned 
to  make  :  when  his  mouth  is  opened,  let  him  "show  forth  God's  praise." 

Many  are  desirous  of  pardoning  mercy  in  order  to  escape  punishment; 
but  the  object  of  a  genuine  penitent  is,  that  he  may  glorify  the  Lord. 
Simon  Magus  prayed  to  be  forgiven,  but  his  heart  was  not  right  in  the 
sight  of  God.  David  also  prayed  to  be  forgiven,  but  it  was  that  he 
might  praise  the  Lord.  The  penitent  and  pardoned  sinners  of  Jerusa- 
lem were  continually  in  the  temple,  praising  God,  and  having  favour 
with  all  the  people.  Acts  ii.  47.  Such  will  be  concerned  to  speak  well 
of  his  holy  name,  and  to  encourage  others  to  put  their  trust  in  him. 
Psal.  cxvi. 

1.  Praise  is  the  least  return  that  we  can  make  for  so  great  a  blessing. 

When  deeply  afflicted  with  a  sense  of  guilt  and  unworthiness, 
we  have  thought,  what  would  we  give  to  be  delivered  from  the  curse, 
and  to  be  accepted  of  the  Lord  !  Yet  he  asks  not  for  burnt  offer- 

ings, nor  sin  offerings,  nor  any  other  painful  or  expensive  sacrifice. 
He  only  demands  the  homage  of  our  hearts,  and  the  sacrifice  of  our 
lips.  Hos.  xiv.  2.   1  Pet.  ii.  5. 

Vol.  II.         8 


54 

2.  Praise  for  pardoning  mercy  is  due  to  God  only.  David 
shed  many  tears,  but  he  makes  no  mention  of  them  :  he  was  indebted  to 
grace  only  for  his  forgiveness,  and  to  God  alone  he  gives  the  glory. 
Thus  Paul,  and  all  that  have  believed  to  the  saving  of  the  soul.  Ephes. 
i.  7.  1  Tim.  i.  15. 

3.  More  praise  is  due  for  pardoning  mercy  than  for  all  the  blessings 
of  this  life,  because  it  is  greater  than  all,  and  comprehensive  of  all  the 
rest.  Rom.  viii.  32.  Appeal  to  the  conscience  of  an  awakened 
sinner,  to  a  sinner  in  the  arms  of  death,  in  what  manner  he  forms  the 
estimate,  or  whether  he  can  entertain  an  idea  of  the  least  comparison. 
What  are  riches,  thrones,  or  empires,  in  the  view  of  eternal  life  !  "  Oh 
Lord,  open  thou  my  lips  :  and  my  mouth  shall  show  forth  thy  praise." 


NATURE  AND  NECESSITY  OF  DIVINE  GUIDANCE. 

Thou  shah  guide  me  with  thy  counsel,  and  afterward  receive  me  to 
glory. — Psalm  Ixxiii.  24. 

If  a  traveller  had  lost  his  way,  and  some  kind  friend  had  found  him 
amidst  dangers,  and  set  him  right ;  he  would  be  anxious  for  his  assist- 
ance and  direction,  during  the  remainder  of  his  journey.  The  writer 
of  this  psalm  had  sadly  erred,  and  gone  out  of  his  way.  The  counsel 
of  God  had  been  the  means  of  bringing  him  back,  and  setting  him  right: 
he  therefore  now  resolves  to  give  himself  up  to  it  all  the  future  part  of 
his  life,  in  the  fullest  confidence  that  it  would  lead  him  right,  and  land 
him  safe  at  last. 

There  is  a  great  fulness  in  the  expressions  used  by  the  psalmist. 
They  are  like  another  passage  of  the  same  writer  :  '  The  Lord  will  give 
grace  and  glory,  and  no  good  thing  will  he  withhold  from  them  that 
walk  uprightly.'  The  text  contains  all  that  we  can  possibly  desire — a 
heaven  in  reserve,  and  a  guide  to  the  possession  of  it. 

I.  Consider  the  necessity  of  divine  guidance. 

The  term  is  figurative,  yet  sufficiently  clear  and  impressive.  We 
can  easily  conceive  of  a  pilgrim  travelling  to  a  strange  land,  through 
unknown  paths,  and  often  perplexed  about  the  way  ;  of  God  condescend- 
ing to  perform  the  part  of  a  guide,  '  leading  the  blind  by  a  way  that 
they  knew  not,  and  in  paths  that  they  had  not  known.' 

There  are  in  particular  four  things  that  make  this  guidance  neces- 
sary— 

1.  Our  natural  ignorance  of  spiritual  things,  and  of  the  path  that 
leads  to  eternal  life.  No  one  ever   found  the  way  to  heaven  of 

his  own  accord.  The  heathen  world,  even  the  wisest  of  them,  were 
like  the  men  about  Lot's  house,  after  the  angel  had  smitten  them  with 
blindness.     They  knew  they  had  sinned,  and  were  the  subjects  of  an 


55 

accusing  conscience ;  but  did  not  know  how  sin  could  be  forgiven,  how 
they  might  obtain  the  divine  favour,  nor  how  to  please  God  by  any  of 
their  services.  They  laboured  to  do  all  by  ceremonies  which  were 
abominable ;  they  lived  in  darkness,  and  in  darkness  they  died.  They 
knew  not  whence  they  came,  nor  whither  they  were  going. 
Such  also  would  be  our  state,  but  for  the  counsel  that  God  has  given 
us.  Yet  there  are  sceptics  and  unbelievers  who  would  persuade  us  to 
forsake  our  guide,  to  trust  to  the  light  of  nature,  and  lean  to  our  own 
understanding.  But  compare  the  wisest  of  these  men  with  the  weakest 
believer,  who  has  committed  his  soul  into  the  hands  of  Christ  in  a  dying 
hour.  John  xiv.  4.  2  Tim.  i.  12. 

2.  The  many  by-paths  which  present  themselves  to  our  view,  and  the 
multitudes  who  walk  in  them,  render  the  presence  of  a  guide  necessary. 

The  generality  of  mankind  are  walking  according  to  the  course 
of  this  world,  in  the  old  beaten  road  of  their  ancestors,  fulfilling  the  de- 
sires  of  the  flesh  and  of  the  mind;  and  these  have  their  allurements  to 
draw  us  aside  from  the  narrow  way  which  leadeth  unto  life. 
There  is  greater  danger  still  from  the  many  ways  which  profess  to  lead 
to  heaven,  but  which  in  reality  do  not.  Multitudes  are  going  in  the  way 
of  self-righteousness,  depending  on  their  own  works  for  acceptance  with 
God.  There  is  scarcely  any  evil,  or  any  error,  in  which  some  who  ap- 
peared to  be  good  men  have  not  walked ;  and  the  danger  from  their  ex- 
ample is  extreme.  Every  system  that  tends  to  depreciate  the  Saviour, 
that  lessens  in  any  degree  the  importance  of  his  mediation,  or  that  would 
substitute  speculative  notions  of  any  kind  in  the  place  of  practical  and 
experimental  piety,  is  a  departure  from  the  true  way  of  salvation,  and 
leads  to  endless  perdition. 

3.  The  propensity  there  is  in  us  to  turn  aside,  is  another  considera- 
tion that  renders  a  guide  necessary.  The  flesh  wants  to  find  an 
easier  path  than  that  which  is  marked  out :  the  way  of  truth  and  of 
holiness  is  uncongenial,  full  of  difficulty  and  self-denial.  The  candidate 
would  wish  if  possible  to  reconcile  Christ  and  the  world,  Christ  and  Be- 
lial ;  would  spare  a  little  sin,  because  it  is  a  little  one ;  and  would  like 
to  divide  the  honour  of  salvation  between  Christ  and  himself. 

It  is  from  hence  that  such  multitudes  are  deceived  with  a  form  of  godli- 
ness, and  are  ever  deviating  from  the  narrow  way  which  leadeth  unto 
life.     Oh  Lord,  thou  shalt  guide  me  with  thy  counsel! 

4.  The  importance  of  being  found  in  the  right  way,  and  holding  out 
to  the  end,  bespeak  the  necessity  of  divine  direction  and  support. 

If  once  we  get  wrong,  the  farther  we  go  the  farther  we  are  ofl^  All  we 
do  is  nothing,  and  worse  than  nothing.  In  other  deviations  the  conse- 
quence may  not  be  very  serious  ;  here  it  is  absolutely  fatal.  If  we  for- 
sake our  guide,  we  fall,  and  may  never  rise  any  more. 

II.  The  medium  by  which  this  guidance  is  efl^ected :  "  with  thy 
counsel." 

Men  of  every  description  have  felt  the  need  of  counsel,  on  various 
occasions,  in  civil  and  political  affairs,  David  had  Ahitophel  for  his  coun- 
seller.  Rehoboam  had  his  old  men  and  his  young  men  about  him,  as 
his  principal  advisers. 


66 

Men  have  also  felt  their  need  of  divine  counsel  in  reference  to  their 
spiritual  and  eternal  interests.  Hence  the  heathen  consulted  their  ora- 
cles, though  but  lying  vanities.  In  opposition  to  all  these,  and  to  all  the 
vi'isdom  of  this  world,  God  undertakes  to  be  the  guide  of  all  those  who 
put  their  trust  in  him. 

The  Lord  has  guided  many  of  his  servants  in  an  extraordinary  way, 
before  his  written  word  was  given ;  by  direct  communications  from 
heaven,  through  the  ministry  of  angels,  or  by  dreams  and  visions.  He 
now  guides  his  people  by  ordinary  means,  by  his  providence,  or  by  his 
written  word.  These  are  the  pillar  and  cloud  to  Israel,  while  passing 
through  the  wilderness. 

1.  Observe  how  the  Lord  guides  us  by  his  word,  or  "  counsel." 
Under  this  guidance  w^e  see  our  way,  and  the  path  is  plainly  marked  out 
before  us.  Do  I  want  to  know  what  I  must  do  to  be  saved  1  I 
am  told :  Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved. 
Am  1  tempted  to  doubt  of  the  truth  of  God's  word,  amidst  the  fluctua- 
tions of  human  opinion?  Hear  what  the  Lord  hath  said,  and  let  that 
suffice.  Do  I  entertain  hard  thoughts  of  his  dealings  with  me.  Let 
me  repair  to  the  santuary,  and  there  I  shall  see  reason  to  loathe  myself 
before  him.  Am  I  in  danger  of  turning  aside  to  some  evil  way? 
What  says  the  counsel  of  God?  How  is  it  written?  Thus  it  was  that 
our  Lord  repelled  the  adversary.  Matt.  iv.  Consult  the  word  of 
God  as  you  would  a  map  of  the  road,  or  a  chart  on  a  dangerous  voyage. 
In  all  questions  of  truth  and  error,  keep  to  this  :  What  saith  the  Scrip- 
tures ?  In  all  questions  of  right  and  wrong  do  the  same.  Never  at- 
tempt to  be  wise  above  what  is  written  ;  but  let  him  guide  you  with  "  his 
counsel." 

2.  Observe  how  the  Lord  guides  us  hy  his  providence,  which  is  ano- 
ther part  of  his  "  counsel."  Here  we  do  not  always  see  our 
loay.  A  wise  and  inscrutable  providence  becomes  our  guide  in 
many  cases  where  we  have  no  plain  directions  in  Scripture,  according 
to  that  promise,  « I  will  guide  thee  with  mine  eye.'  Psal.  xxxii.  8.  In 
general  our  own  eye  is  made  to  be  our  guide,  but  there  are  many  cases 
in  which  we  cannot  see  our  way  before  us ;  but  God's  eye  can  penetrate 
the  thickest  maze,  and  explore  the  most  intricate  path.  Provi- 
dence often  gives  a  direction  to  things,  equal  to  that  of  good  counsel. 
Hence  it  is  that  one  is  guided  by  a  series  of  events  to  attend  upon  the 
ministry  of  the  gospel,  or  is  brought  into  some  religious  family  ;  another 
is  led  out  of  some  great  and  inexplicable  difficulties  ;  another  falls  into 
certain  troubles  which  threaten  to  overwhelm  him,  but  they  prove  bless- 
ings in  the  end,  like  the  going  down  of  Joseph  and  his  brethren  into 
Egypt — and  all  this  is  of  Him,  who  is  wonderful  in  counsel,  and  mighty 
in  working. 

III.  The  happy  issue  of  surrendering  ourselves  up  to  this  guidance : 
*'  thou  shalt  afterwards  receive  me  to  glory." 

If  you  follow  the  counsel  of  the  foolish,  that  will  lead  you  to  disgrace 
and  misery.  If  you  follow  the  counsel  of  the  world,  that  may  lead  to 
the  acquisition  of  a  little  wealth,  or  it  may  not ;  but  that  is  all.     If  in 


57 

religious  matters  you  are  guided  by  mere  human  speculation,  it  will  lead 
you  into  a  maze  of  uncertainty.  But  God's  counsel  and  guidance 

will  lead  us  to  "glory."     There  is  no  finding  this  way  but  by  following 
his  direction,  and  think  what  this  hope  is  in  a  dying  hour! 

Thou  shall  "  receive  me  to  glory."  This  stands  opposed  to  the 

end  of  the  wicked,  who  are  plunged  into  endless  perdition,  and  reserved 
in  chains  of  darkness  unto  the  judgment  of  that  great  day. 

1.  We  may  infer  from  hence,  that  old-testament  saints  not  only  be- 
lieved in  a  future  state  of  happiness  or  misery,  but  that  it  would  immedi- 
ately take  place  after  death.  A  moment  brought  the  destruction  of 
the  wicked,  and  ushered  the  righteous  into  a  state  of  bliss.  On  their  de- 
parture out  of  this  world,  they  called  upon  God  to  receive  their  spirit. 
Psal.  xxxi.  5. 

2.  The  heavenly  state  is  called  "  glory,"  as  being  an  assemblage  of 
all  that  is  great  and  good.  The  term  is  descriptive  of  the  state 
of  a  conqueror  ;  and  such  is  the  state  of  every  true  believer.  To  him 
thatovercometh,  saith  Christ,  will  1  grant  to  sit  upon  my  throne.  They 
are  made  kings  and  priests  unto  God  and  the  Father,  and  shall  reign  for 
ever  and  ever. 

Glory  is  a  rest  from  our  pilgrimage,  a  home  when  we  quit  this  earth- 
ly house  of  our  tabernacle,  a  feast  after  the  labours  of  life  are  ended. 
The  great  Shepherd  that  dwelleth  in  the  midst  of  his  flock  shall  feed 
them,  and  lead  them  to  living  fountains  of  water. 

It  is  a  glory  that  will  eclipse  all  former  glory,  and  for  ever  annihilate 
all  former  misery  :  sorrow  and  sighing  shall  flee  away.  All  other  glory 
is  shadowy  and  vain :  this  is  real  and  substantial,  a  far  more  exceeding 
and  eternal  weight  of  glory. 

3.  Those  who  have  followed  God's  counsel  shall  be  received  into  it 
with  an  abundant  entrance,  and  on  their  arrival  shall  be  welcomed  by 
all  the  inhabitants  of  heaven. 


HEZEKIAH'S  PASSOVER. 

Then  the  priests  the  levites  arose  and  blessed  the  people :  and  their 
voice  was  heard,  and  their  prayer  came  up  to  his  holy  dwelling  place, 
even  unto  heaven. — 2  Chronicles  xxx.  27. 

In  this  chapter  we  have  a  pleasing  account  of  the  revival  of  religion 
under  the  reign  of  Hezekiah,  son  of  the  wicked  and  idolatrous  Ahaz,  in 
whose  time  the  house  of  God  was  shut  up,  aud  the  very  doors  of  the 
temple  were  suffered  to  fall  into  decay:  chap.  xxix.  3 — 7.  We  may 
here  remark  the  following  particulars — 

(1)  It  was  to  the  honour  of  Hezekiah  that  immediately  on  his  acces- 
sion, '  in  the  first  year  and  in  the  first  month  after  his  reign,'  he  opened 
the  house  of  the  Lord  and  repaired  it,  even  before  the  coronation  cere- 


58 

mony  was  over ;  making  the  divine  glory  his  first  object,  and  the  honour 
which  belonged  to  himself  subordinate  :  xxix.  3. 

(2)  He  next  assembled  the  levites,  and  delivered  to  them  a  fatherly 
address:  ver.  4 — 11. 

This  was  attended  with  a  salutary  effect:  in  eight  days  the  levites 
were  consecrated,  and  they  cleansed  the  sanctuary:  ver.  17. 

(3)  Hezekiah  then  proceeded  to  offer  a  sin-offering,  or  an  atonement  for 
the  nation,  which  had  so  long  and  so  awfully  departed  from  the  Lord, 
and  cast  contempt  upon  his  ordinances  :  ver.  21. 

(4)  In  this  atonement  he  kindly  included  the  remnant  of  the  ten  tribes, 
though  they  had  rejected  the  house  of  David  his  father.  This  was  a 
sweet  instance  of  forgiveness  :  ver.  24. 

(5)  Having  offered  a  sacrifice  of  atonement,  he  presents  a  thank-of- 
fering, as  an  expression  of  gratitude  and  praise  to  God ;  and  this  free- 
will offering  was  very  abundant :  ver.  31 — 35. 

(6)  Honourable  mention  is  made  of  the  levites.  who  were  more  ready 
to  this  good  work  than  the  priests,  few  of  whom  had  prepared  them- 
selves for  the  service :  ver.  34. 

After  Hezekiah  had  presented  a  sacrifice  of  atonement,  accompanied 
with  thank-offerings,  he  resolved  on  keeping  the  Passover ;  on  which  a 
few  additional  remarks  may  be  offered — 

(1)  We  see  that  all  Israel  were  invited  to  the  Passover,  not  excepting 
the  ten  tribes  :  xxx.  5 — 10. 

(2)  By  some  the  invitation  is  treated  with  contempt,  as  is  the  invita- 
tion to  a  greater  passover  ;  yet  some  humble  themselves  and  come  :  ver. 
10—12.  Malt.  xxii.  4,  5. 

(3)  In  Judah  there  was  a  great  unanimity  and  oneness  of  heart : 
ver.  12. 

(4)  Hezekiah  intercedes  for  those  who  had  committed  an  error  in 
seeking  the  Lord,  and  not  keeping  the  ordinances  as  they  had  been  deli- 
vered unto  them  :  ver.  17 — 20. 

(5)  Honourable  mention  is  again  made  of  the  levites,  and  of  their 
zeal  for  the  Lord :  ver.  22. 

(6)  So  cordial  were  they  in  this  sacred  festival,  that  they  prolonged 
it  seven  days  beyond  the  usual  time :  ver.  23. 

The  whole  of  this  pleasing  history  is  concluded  in  the  words  of  the 
text.  "  Then  the  priests  the  levites  arose  and  blessed  the  people  :  and 
their  voice  was  heard,  and  their  prayer  came  up  to  his  holy  dwelling 
place,  even  unto  heaven-" 

It  is  to  be  hoped  that  many  of  us  are  in  the  habit  of  praying  to  the 
Lord,  for  this  is  the  character  of  every  one  that  is  godly.  Let  us  be- 
ware however  that  we  do  not  rest  in  a  form,  or  feel  satisfied  with  the 
deed  done ;  but  let  our  great  concern  be,  that  our  prayer  may  come  up 
with  acceptance  to  his  holy  dwelling  place,  even  unto  heaven. 

I.  Notice  a  few  things  respecting  the  prayer  alluded  to  in  the  text, 
by  which  we  may  account  for  its  coming  up  with  acceptance  before 
God. 


59 

It  is  not  a  little  interesting  to  examine  into  this  matter,  inasmuch  as  it 
may  teach  us  what  is  necessary  to  acceptable  prayer. 

1.  It  was  preceded  by  sacrifice.  It  was  not  till  the  atonement 
was  made,  not  till  the  pascal  lamb  was  slain,  that  God  accepted  the 
prayer  of  the  congregation  of  Israel.  Surely  this  may  teach  us  that  all 
our  prayers  must  be  offered  up  in  faith,  or  in  the  name  of  Jesus,  our  pass- 
over  who  is  sacrificed  for  us.  The  prayer  of  sinners  could  not  be 
heard  but  for  his  sake ;  and  any  that  is  not  presented  in  his  name,  is  an 
abomination  to  the  Lord.  This  is  one  reason  why  the  prayer  of  the 
wicked  is  so  offensive  in  his  sight ;  why  the  prayers  of  the  pharisecs,  and 
the  offerings  of  Cain  could  not  be  accepted.  They  all  overlook  the  ne- 
cessity of  a  Mediator,  and  of  an  atoning  sacrifice,  and  are  founded  in  the 
awful  presumption  of  personal  worthiness.  While  on  the  contrary,  it  is 
the  intercession  of  Christ  alone  that  gives  acceptance  to  our  prayers,  and 
that  only  on  behalf  of  those  who  come  unto  God  'by  him.'  John  xiv.  6. 
Heb.  vii.  25. 

2.  The  prayer  was  preceded  by  the  confession  of  sin  :  ver.  22. 
There  can  be  no  acceptable  prayer  while  sin  is  unlamented  and  uncon- 
fessed.  Psal.  xxxii.  4,  5.  1  John  i.  9.     If  sin  be  regarded,  though  it  be 
only  in  the  heart,  the  Lord  will  not  hear  us.  Psal.  Ixvi,  18. 

This  will  apply  to  us,  both  as  a  congregation,  and  as  individuals.  If 
any  evil  be  cherished  or  connived  at,  all  our  prayers  will  be  offered  in 
vain.  But  when  an  open  confession  is  made  without  reserve,  as  in  the 
instance  before  us,  we  may  hope  that  even  our  prayers  will  come  up  to 
his  holy  dwelling  place,  even  unto  heaven. 

3.  It  was  also  preceded  by  reformation.  It  is  not  enough  to 
confess  iniquity,  if  we  do  not  forsake  it.  The  people  of  Israel  forsook 
their  former  sins  and  idolatries,  and  that  with  all  their  hearts. 

Let  us  then  enquire  how  it  is  with  us,  and  whether  there  can  be  any 
thing  to  prevent  the  acceptance  of  our  prayers.  Has  the  world  its  pro- 
per place  with  us?  Do  we  mortify  the  deeds  of  the  body,  and  deny  all 
ungodliness  and  worldly  lusts?  Do  we  live  in  peace  and  love  one  with 
another  ;  or  are  there  jealousies  and  antipathies  still  remaining  in  our 
hearts?  Do  we  live  in  the  neglect  of  sacred  ordinances,  or  do  we  love 
them?  Is  there  no  self-seeking  motive  in  what  we  do,  or  do  we  serve 
the  Lord  with  a  perfect  heart  and  a  willing  mind?  Do  we  draw  near  to 
God  in  private,  or  are  we  living  without  God  in  the  world? 

4.  Their  prayer  was  accompanied  with  a  good  degree  of  brotherly 
love  :  they  were  "  of  one  heart."  The  priests  the  levites  «'  blessed 
the  people,"  or  implored  the  divine  favour  on  their  behalf.  This  inclu- 
ded the  forgetting  of  all  former  antipathies  between  Judah  and  Israel, 
and  the  forgiveness  of  all  personal  injuries  or  offences,  and  a  covering 
all  with  the  mantle  of  love.  If  we  be  selfish,  and  care  not  for 
others ;  or  implacable  in  our  resentments  towards  those  who  have  of- 
fended us,  even  though  they  have  indicated  some  contrition  ;  the  Lord 
will  not  hear  us.  This  we  have  expressly  from  the  mouth  of  our  Sa- 
viour. Mark  xi.  25,  26.  Acceptable  prayer  also  includes  great 
oneness  of  heart  in  the  exercise;  and  where  this  prevails  it  affords  much 
hope  of  success.  Matt,  xviii.  19.  The  Lord  loves  to  honour  social 
prayer,  for  the  encouragement  of  brotherly  love  and  unity,  and  to  put 
honour  upon  a  disinterested  spirit. 


60 

II.  Observe  the  manner  in  which  the  acceptance  of  this  prayer  is  ex- 
pressed: "  Their  voice  was  heard,  and  their  prayer  came  up  to  his  holy 
dwelling  place,  even  unto  heaven." 

The  terms  are  figurative,  but  highly  expressive.  God  •'  hears"  all 
prayer,  so  as  to  know  what  is  presented  at  his  footstool ;  but  the  text 
means  his  so  hearing  as  to  regard  it,  and  delight  in  it.  It  also  denotes 
God's  hearing  so  as  to  answer  prayer,  and  to  grant  what  is  requested  at 
his  hands.  And  when  it  is  said  that  their  prayer  "came  up"  to  his 
holy  dwelling  place,  the  allusion  is  to  the  ascending  up  of  the  incense 
from  off  the  altar,  which  was  so  grateful  in  the  sight  of  God.  Psal. 
cxli.  2,  Rev.  viii.  3,  4. 

We  may  here  remark, 

1.  It  is  truly  wonderful  that  God  should  condescend  to  hear  and  re- 
gard the  prayers  of  sinful  men.  Some  indeed  have  imagined  it 
to  be  almost  incredible,  that  the  Supreme  Being  should  concern  himself 
with  us  and  our  affairs ;  and  hence  have  said,  like  those  of  old,  '  What 
profit  is  there  if  we  should  pray  unto  him  1 '  And  even  some  who  af- 
fect the  exclusive  appellation  of 'rational  christians,'  have  been  known  to 
call  in   question  the  propriety  of  this  essential   part  of  true  devotion. 

Others  of  an  opposite  character  have  been  so  oppressed  and 
overwhelmed  with  a  sense  of  sin  and  unworthiness,  that  they  have 
feared  it  would  be  presumption  in  them  to  think  that  God  would  hear 
their  prayer,  and  attend  to  the  voice  of  their  weeping.  Even 

good  men  in  a  desponding  state  of  mind,  have  been  apt  to  think  that  all 
their  prayers  are  offered  in  vain.  Psal.  xlii.  Ixvii.  Too  many  of 

our  prayers  are  also  offered  in  unbelief,  without  the  expectation  of  being 
heard. 

2.  Yet  it  is  a  delightful  truth,  that  God  does  really  hear  prayer. 
We  have  abundant  proof  of  this  in  the  history  of  the  church  in  all  ages, 
and  we  are  not  without  sufficient  evidence  in  our  own  times.  The  pas- 
sage therefore  which  we  have  been  considering,  affords  great  encourage- 
ment to  prayer,  especially  to  united  and  solemn  prayer  and  supplication 
by  the  whole  church,  and  also  to  individual  believers. 


SALVATION  BY  GRACE  ALONE. 

By  the  grace  of  God  I  am  what  I  am. — 1  Corinthians  xv.  10, 

If  any  one  had  reason  to  boast,  it  was  surely  the  apostle  Paul.  Few 
men  had  made  such  proficiency  in  human  learning,  or  were  indulged 
with  such  tokens  of  the  divine  favour.  But  few,  if  any  of  the  apostles, 
had  laboured  so  abundantly,  or  with  so  much  success.  Yet  he  is  wil- 
ling to  become  nothing,  that  Christ  may  be  all.  He  remembers  what 
he  once  was,  and  is  confounded  :  he  considers  what  he  now  is,  and  is 
thankful :  ver.  9,  10. 


61 

Two  questions  arise  out  of  this  subject : — What  was  Paul — and 
whence  does  it  appear  that  he  was  indebted  to  the  grace  of  God  for  his 
present  stale  and  condition. 

I.  Enquire  what  was  Paul,  or  what  his  real  state  and  condition. 

He  himself  does  not  say  what  he  was,  but  leaves  it  implied,  while  he 
ascribes  it  all  to  the  grace  of  God.  Some  exception  however  must  be 
taken,  seeing  there  were  several  things  in  the  life  and  character  of  Paul 
which  do  not  admit  of  this  unlimited  ascription.     For  example — 

He  was  a  sirvier,  being  by  nature  a  child  of  wrath,  even  as  others. 
He  had  also  been  a  violent  persecutor,  breathing  out  threatenings  and 
slaughters  against  the  church  of  God:  but  all  this  arose  from  another 
cause,  opposite  to  that  mentioned  in  the  text. 

He  was  also  a  creature  of  God :  but  though  this  is  ascribable  to  the 
power  and  wisdom  and  goodness  of  God,  yet  strictly  speaking,  not  to 
his  grace.  Grace  is  free  undeserved  favour,  and  always  supposes  the 
previous  existence  and  utter  unworthiness  of  its  object. 

Paul  was  once  a  Pharisee,  highly  zealous  for  the  law,  excelling  in 
the  Jew's  religion :  and  as  concerning  the  lav^  itself,  he  accounted  him- 
self blameless.  Phil.  iii.  6.  This  however  was  not  attributable  to  the 
grace  of  God,  but  to  his  educational  prejudices. 

He  was  likewise  a  scholar,  possessed  of  eminent  attainments;  was 
brought  up  at  the  feet  of  Gamaliel,  and  became  one  of  the  disputers  of 
this  world.  But  though  his  great  proficiency  in  oratory  and  in  litera- 
ture  might  be  owing  to  creative  wisdom,  and  providential  goodness,  it 
could  not  with  propriety  be  ascribed  to  that  grace  which  bringeth  salva- 
tion. 

That  which  is  ascribed  to  grace  must  be  confined  to  the  character 
which  he  sustained,  from  the  time  of  his  becoming  a  subject  of  grace. 
In  other  words,  it  respects  his  being  a  Christain,  a  Minister,  and  an 
Apostle  of  Christ. 

In  applying  the  subject  to  ourselves,  for  our  individual  instruction  and 
benefit,  it  will  be  necessary  to  enquire  what  we  are,  if  we  be  converted, 
in  contradistinction  from  what  we  once  were,  and  should  siill  have  been 
but  for  the  grace  of  God. 

1.  We  were  ignorant  of  the  onhj  true  God,  and  of  Jesus  Christ  whom 
he  hath  sent.  Notwithstanding  the  means  of  instruction  and  of  religious 
improvement  which  we  enjoyed,  we  knew  nothing  as  we  ought  to  know, 
nor  did  we  like  to  retain  God  in  our  knowledge.  But  now,  if 
we  have  been  truly  converted  to  God,  we  have  seen  him,  and  do  know 
him.  He  hath  given  us  an  understanding,  that  we  might  know  him 
that  is  true;  and  we  are  in  him  that  is  true,  even  in  his  Son  Jesus 
Christ.  1  John  v.  20.  We  were  once  blind,  but  now  we  see:  were 
once  darkness,  but  are  now  made  light  in  the  Lord.  We  may  not  bo 
able  to  boast  of  human  learning  like  Paul,  nor  be  possessed  of  so  much 
spiritual  knowledge  as  he  was :  but  if  we  know  enough  of  Christ  to 
make  us  love  him,  and  to  humble  ourselves  in  the  dust  before  him,  we 
may  hope  that  we  have  been  made  partakers  of  the  grace  of  God  in  truth. 

2.  We  were  enemies  to  God  by  wicked  works,  even  enmity  itself. 
Rom.  viii.  7.  Such  was  Paul,  and  such  were  we.     God  waa 

Vol.  II.         9 


62 

not  in  all  our  thoughts,  nor  did  we  desire  the  knowledge  of  his  ways. 
We  were  full  of  activity,  but  dead  to  God,  and  dead  in  sin.  We  loved 
pleasure,  but  were  averse  to  the  joys  of  the  gospel ;  delighted  in  society, 
but  not  in  fellowshi|)  with  God,  and  with  his  people.  But  it  is  not 

so  now  :  if  we  are  christians,  old  things  have  passed  away,  and  all  things 
are  become  new.  Of  the  Saviour  we  can  now  say,  'Thy  name  is  as 
ointment  poured  forth.  One  thing  have  I  desired  of  the  Lord,  and  that 
will  I  seek  after;  that  I  may  dwell  in  the  house  of  the  Lord  all  the  days 
of  my  life,  to  behold  the  beauty  of  the  Lord  and  enquire  in  his  temple.' 

3.  We  were  in  the  broad  road  thai  leadeth  to  destrvction,  each  in 
his  own  way,  some  in  this  course  and  some  in  that,  but  all  walking 
according  to  the  course  of  this  world.  Now,  if  we  have  em- 

braced the  gospel,  we  are  in  the  narrow  path  that  leadeth  unto  life. 
We  are  no  more  strangers  and  foreigners,  but  fellow  citizens  with  the 
saints,  and  of  the  household  of  God.  We  were  once  afar  off,  but  are 
now  made  nigh;  heirs  of  God,  and  joint  heirs  with  Christ  Jesus.  We 
live  in  hope  of  eternal  life,  which  God,  that  cannot  lie,  promised  before 
the  world  began.  In  the  present  life  we  are  subject  indeed  to 

the  common  lot  of  all  men,  and  it  doth  not  yet  appear  what  we  shall 
be:  but  God  hath  already  forgiven  us  all  trespasses,  and  justified  us 
freely  by  his  grace:  and  we  know  that  when  Christ,  who  is  our  life, 
shall  appear,  we  shall  be  like  him,  for  we  shall  see  him  as  he  is. 

Besides  this,  Paul  was  a  Minister , -dwdi  an  Apostle  of  Christ:  and 
what  he  was  in  this  respect  will  apply  to  us  in  different  degrees.  Not 
that  we  are  apostles,  nor  all  pastors  and  teachers;  but  God  hath  given 
us  gifts  severally  as  he  will,  and  what  we  are  in  this  respect  we  are  by 
the  grace  of  God.  Paul  accounted  it  great  grace  that  he  was  put  into 
the  ministry,  to  preach  among  the  gentiles  the  unsearchable  riches  of 
Christ.     Ephes.  iii.  8.     2  Tim.  i.  12. 

More  particularly,  there  were  several  things  in  Paul's  character  and 
conduct  which  we  must  briefly  notice  : 

(1)  His  singular  diligence,  for  he  laboured  more  abundantly  than  all 
the  apostles.  Yet  he  was  not  disposed  to  ascribe  this  to  himself;  but 
by  "  the  grace  of  God,"  says  he,  "  I  am  what  I  am."  If  we 
possess  any  measure  of  the  same  spirit,  let  us  not  boast,  but  ascribe  it 
dso  to  the  same  distinguishing  grace  and  mercy.  Besides,  what  are 
all  our  labours,  compared  with  his  I 

(2)  His  perseverance  in  the  work,  notwithstanding  the  persecutions 
and  the  difficulties  he  had  to  meet  with.  When  stoned,  and  taken  up 
for  dead,  he  went  on  with  his  work,  as  soon  as  he  revived,  as  if  nothing 
had  happened  to  him.  2  Cor.  xi.  23 — 28.  Most  men  would  have 
ascribed  all  this  to  natural  fortitude  and  courage,  but  Paul  ascribes  it  to 
quite  another  cause,  as  we  see  in  the  text  before  us. 

(3)  Paul  was  eminently  successful  in  his  work,  as  well  as  diligent 
and  laborious.  His  preaching  in  every  place  was  made  the  power  of 
God  unto  salvation,  and  a  savour  of  the  name  of  Christ  was  spread 
abroad.  2  Cor.  ii.  14-.  In  our  little  success  we  are  apt  to  be 
elated,  but  let  us  remember  hira  who,  while  employed  in  subduing 
thousands  to  the  obedience  of  Christ,  felt  that  he  himself  was  nothing, 
and  that  Christ  was  all  in  all.     1  Co.  iii.  5 — 7. 


63 

II.  Enquire  whence  it  appears  that  "  by  the  grace  of  God,"  Paul 
was  what  he  was,  both  as  a  Christian  and  as  an  Apostle  of  the  Lord 
Jesus. 

1.  He  would  never  have  become  a  Christian  of  his  own  accord 
merely,  but  would  have  gone  on  from  bad  to  worse,  till  his  end  had 
been  destruction.  Nor  did  any  one  ever  become  such,  merely  of  his 
own  will.  It  is  by  the  grace  of  God,  and  by  that  alone  in  the  strictest 
sense.  Not  that  wc  need  the  Holy  Spirit  only,  to  aid  our  endeavours 
to  repent  and  believe  the  gospel,  or  that  his  assistance  is  rendered  effec- 
tual by  the  efforts  of  our  own  will ;  but  repentance  and  faith  are  sd 
entirely  the  product  of  divine  grace,  that  they  have  no  existence  what- 
ever  without  it.  Those  who  believe  on  the  name  of  Jesus,  are  born, 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God,  John  i.  12,  13.  The  account  which  Paul  gives  of  his  own 
conversion,  including  that  of  all  others,  shows  that  while  he  acted  with 
the  most  entire  freedom  in  choosing  Christ,  and  in  serving  him  through 
life,  he  was  wholly  indebted  to  the  grace  of  God  for  such  an  inclina- 
tion.    Ephes.  ii.  .1— 8.     Phil.  ii.  13.     2  Tim.  i.  9. 

This  account  of  the  matter  agrees  with  general  experience,  and  is 
attested  by  innumerable  facts.  The  means  of  our  conversion  to  Christ 
may  have  been  various.  Some  have  been  first  awakened  by  parental 
instruction  and  admonition,  some  by  hearing  the  word,  some  by  solitary 
reflection,  some  by  the  conversion  of  others,  some  by  spiritual  conver- 
sation, and  others  by  afflictive  providences.  But  whatever  have  been 
the  means,  the  cause  is  one  and  the  same  :  all  is  attributable  to  the 
grace  of  God,  and  to  that  only. 

2.  Paul  would  never  have  continued  a  Christian  of  his  own  accord, 
or  if  left  entirely  to  himself.  Notwithstanding  the  connection  between 
regeneration  and  a  perseverance  to  eternal  life,  it  is  not  because  a 
departure  or  final  apostasy  from  the  faith  is  in  itself  impossible ;  for  we 
should  all  apostatise,  were  it  not  for  the  grace  of  God.  The  spiritual 
principle  implanted  in  us  is  not  necessarily  incorruptible,  but  is  rendered 
so  by  the  continual  communications  of  grace ;  just  as  the  soul  is  ren- 
dered immortal  by  the  constant  upholding  power  of  God,  who  '  only 
hath  immortality'  and  eternal  life. 

This  also  corresponds  with  experience  and  with  fact.  The  means  by 
■which  we  have  been  enabled  to  persevere  are  various ;  such  as,  the  mo- 
tives of  hope  and  fear  suggested  in  the  Scriptures,  private  prayer,  public 
ordinances,  christian  fellowship,  and  reclaiming  visitations  ;  but  the 
cause  is  one,  the  grace  of  God,  and  that  alone.  But  for  this,  our  pro- 
pensity to  depart  from  God  would  in  a  thousand  instances  have  drawn 
us  back  to  perdition.  He  it  is  that  keeps  us  from  falling,  and  shall  at 
last  present  us  faultless  before  the  presence  of  his  glory  with  exceeding 
joy.  Jude  24.  Consider  also  how  many  set  out  in  the  ways  of  God 
at  the  time  we  did,  or  at  an  earlier  or  later  period,  who  have  since 
turned  back,  and  walked  no  more  with  us.  Oh  what  reason  to  weep 
over  them  ;  and  at  the  same  time  to  say  with  the  apostle,  "  by  the  grace 
of  God  I  am  what  I  am  !" 

3.  All  our  diligence  and  success  in  the  work  of  the  Lord,  whatever 


64 

it  may  be,  is  owing  to  the  same  cause.  It  is  the  grace  of  God 

that  has  led  us  into  the  truth  as  it  is  in  Jesus,  and  that  has  kept  us  in 
the  truth,  amidst  the  aboundings  of  error,  and  the  jarring  opinions  of 
speculative  men.  If  our  labours  have  been  effectual  to  the  sal- 

vation of  souls,  or  to  the  edifying  of  the  body  of  Christ,  it  is  not  to  us 
that  the  praise  is  due.  If  sinners  are  converted  by  our  means,  it  is  not 
we  that  convert  them,  but  God.  We  are  only  as  the  rod  in  the  hand 
of  the  prophet,  by  which  the  rock  was  smitten;  the  excellency  of  the 
power  is  of  God,  and  not  of  us.     2  Cor.  iv.  7.     x.  4. 

IMPROVEMENT. 

(1)  Such  being  God's  system,  we  must  all  be  saved  in  this  way,  if 
ever  we  be  saved.  The  foundation  of  the  sacred  edifice  was  laid  in 
grace,  and  the  topstone  must  be  brought  forth  with  shoutings,  'grace, 
grace  unto  it-'  This  will  be  the  song  of  heaven,  and  no  one  can  sing 
it  who  is  not  taught  to  ascribe  the  whole  of  his  salvation  to  grace  alone. 

(2)  Let  us  be  careful  to  learn  the  doctrine  of  grace  as  Paul  did,  and 
to  entertain  his  views  upon  the  subject.  His  doctrir;e  did  not  tend  to 
licentiousness,  did  not  soothe  or  flatter  the  minds  of  men,  or  inflate  them 
with  an  idea  of  their  own  sufficiency.  On  the  contrary,  its  tendency 
was  to  humble  and  abase,  and  to  prostrate  the  sinner  in  the  dust  before 
God. 

(3)  His  doctrine  of  grace  did  not  render  him  inactive,  does  not  relax 
our  obligations  to  obedience,  or  furnish  any  excuse  for  neglect  of  duty. 
It  was  taught  in  connection  with  the  use  of  means,  it  was  exemplified 
by  the  most  seraphic  zeal  in  the  cause  of  God,  and  the  most  incessant 
labours  to  promote  the  best  interests  of  men. 


ISRAEL'S  JOURNEY  THROUGH  THE  WILDERNESS, 

Oh  God,  when  thou  xoentest  forth  before  thy  people,  when  thou  didst 
march  through  the  wilderness ;  the  earth  shook,  the  heavens  also 
dropped  at  the  presence  of  God  ;  even  Sinai  was  moved  at  the  pre- 
sence of  God,  the  God  of  Israel. — Psalm  Ixviii.  7,  8. 

The  psalmist  having  noticed  some  of  the  wonderful  works  of  God 
for  his  people,  takes  occasion  to  go  farther  back  into  the  history  of  Israel, 
and  to  sing  of  his  former  loving  kindnesses.  Fresh  mercies  are  well 
adapted  to  remind  us  of  former  ones,  which  should  not  be  forgotten. 

The  God  of  Israel  is  here  represented  under  a  military  character,  as 
going  forth  at  the  head  of  a  numerous  army.  This  army  was  Israel 
coming  up  out  of  Egypt,  the  host  of  God  mustered  for  the  battle.  The 
description  is  very  majestic,  and  worthy  of  the  goings  forth  of  a  God, 
ver.  8.  The  march  of  the  great  conquerors  of  the  earth,  with  their 
njighty  armies,  produce  wonderful  effects,  and  convulsions  among  the 


65 

nations.     But  here  '  the  earth  shakes,  the  heavens  also  drop  at  the  pre- 
sence of  God,  and  Sinai  itself  is  moved,' 

Tiic  text  evidently  refers  to  God's  appearino;  on  mount  Sinai,  at  the 
giving  of  the  law,  and  his  going  with  Israel  through  the  wilderness. 
The  account  given  by  Moses,  in  Exodus  xix.  9,  17,  18,  is  in  full  ac- 
cordance with  the  text.  In  the  same  suhliine  manner  it  is  described  by 
the  psalmist  in  another  place,  and  also  by  one  of  the  minor  prophets. 
Psal.  cxiv.     Heb.  iii.  3 — 7. 

I.  Offer  some  general  remarks  upon  the  subject. 

1.  Though  God  is  always  glorious  in  himself,  yet  there  are  limes 
especially  when  he  manifests  his  glory,  and  when  he  may  be  said  to 
"  go  forth,"  like  a  mighty  monarch,  rising  from  his  seat,  or  like  a  con- 
queror going  forth  to  battle.  Hab.  iii.  3.  His  goings  forth 
were  seen  in  the  creation  of  the  world,  which  displayed  his  eternal 
power  and  godhead.  When  he  went  forth  for  tiie  destruction  of 
the  old  world,  his  awful  justice  was  displayed  in  bringing  a  flood  upon 
the  ungodly.  His  goings  forth  also  were  seen  in  the  redemption 
of  Israel  out  of  Egypt,  when  he  brought  them  out  with  a  high  hand, 
and  an  outstretched  arm  ;  and  in  the  same  act  both  saved  his  people, 
and  destroyed  their  enemies.  In  our  redemption  by  the  cross 
of  Christ,  there  was  an  awful  display  of  his  justice,  but  of  justice 
blended  with  the  fenderest  mercy,  such  as  had  never  been  seen  in  any 
of  his  former  works.  God  will  go  forth  more  still  in  the  last  day, 
when  his  fury  shall  be  poured  out  like  fire.  At  the  giving  of  the  law 
Sin^i  was  moved,  and  the  mountain  burned  with  fire  ;  but  when  the 
sentence  of  that  law  shall  be  executed  upon  the  finally  impenitent,  the 
earth  shall  be  removed  like  a  cottage,  and  it  shall  fall,  and  not  rise 
again.     Isai.  xxiv.  19,  20. 

2.  When  God  went  forth  with  Israel,  it  was  in  a  way  of  mercy  and 
goodness,  as  well  as  of  awful  majesty.  W'e  seldom  hear  of  the 
goings  forth  of  the  great  ones  of  the  earth,  unless  it  be  to  make  con- 
quests, and  to  fill  the  world  with  misery  :  but  it  is  not  so  here.  "The 
earth  shook,  and  the  heavens  dropped  ;"  but  it  was  at  "the  presence  of 
God,  the  God  of  Israel,"  being  unable  to  sustain  the  approach  of  infinite 
Majesty.  The  power  of  God  is  exercised  in  a  way  of  righteous- 
ness, and  therefore  is  matter  of  joy,  and  not  of  terror,  to  the  righteous. 
His  goings  forth  are  a  terror  only  to  the  wicked. 

3.  God  did  not  go  forth  merely  to  display  his  greatness,  but  to  aflx)rd 
protection  to  Israel.     "  Thou  wentest  forth  before  thy  people." 

Here  was  no  empty  parade,  or  pomp,  or  show  ;  but  power  exercised  in 
a  way  of  mercy.  It  was  the  conduct  of  the  gentle  shepherd,  going  be- 
fore his  flock,  as  their  guardian  and  their  guide.  We  may  here 
observe  how  the  Scriptures  delight  in  blending  the  most  awful  grandeur 
with  infinite  condescension,  pity,  and  compassion  ;  it  is  therefore  no 
wonder  that  these  attributes  are  so  often  united  in  the  character  of  the 
great  Redeemer.  Isai.  xl.  10,  11.  God  is  represented  in  the 
text  as  a  mighty  conqueror,  marching  at  the  head  of  an  army  against 
his  enemies ;  and  at  the  same  time  as  a  shepherd,  guarding  his  flock, 
and  walking  before  them.  Psal.  Ixxvii.  16 — 20. 


66 

4.  When  God  manifested  his  glory  on  behalf  of  his  people,  it  was 
at  a  time  when  they  most  needed  his  protection  and  support.  "  Thou 
•didst  march  through  the  wilderness.^^  Moses  feared  to  enter 
on  this  expedition,  unless  Hobab  would  go  with  him,  and  be  unto  him  in- 
stead of  eyes ;  and  afterwards,  unless  the  Lord  would  send  an  angel  before 
him,  or  would  go  himself.  *'  If  thy  presence  go  not  with  us,  carry  us 
not  up  hence."  And  the  Lord  said,  "  I  will  send  mine  angel  before 
thee."  Israel's  path  was  through  a  waste  howling  wilderness; 
they  knew  not  the  way,  and  were  in  danger  on  every  side :  but  God 
himself  would  go  with  them,  and  v/ould  protect  them  both  in  front  and 
rear.  Isai.  lii.  12. 

5.  He  did  all  this  as  '*  the  God  of  Israel.''^  He  remembered  his  holy 
covenant  with  Abraham,  Isaac,  and  Jacob,  and  would  keep  it  with  their 
posterity.  He  had  also  taken  Israel  to  be  his  peculiar  people, 
had  redeemed  them  out  of  Egypt,  and  made  a  covenant  with  them  at 
Sinai;  and  now  he  will  be  their  God  forever.  Amidst  the  ter- 
rors of  the  holy  mount,  while  all  nature  seemed  convulsed  at  the  pre- 
sence of  Jehovah  ;  what  fear,  what  reverence  and  love  must  be  excited 
by  the  assurance,  that  this  God  was  "  the  God  of  Israel ; "  theirs  by 
covenant,  by  promise,  and  by  oath  ! 

II.  Apply  the  subject  to  ourselves. 

1.  What  God  was  to  Israel  in  the  wilderness,  he  is  to  his  people  note. 

We  have  a  wilderness  to  pass  through  as  well  as  they,  as 
dreary,  as  desolate,  and  as  full  of  dangers ;  a  dry  and  thirsty  land 
where  no  water  is,  and  where  many  have  been  discouraged  because  of  the 
way.  But  the  Captain  of  our  salvation  marches  before  us,  and  leads  us 
on  to  victory.  All  that  are  going  up  from  Egypt  to  Canaan  have  him 
for  their  guardian  and  their  guide.  God  is  still  going  forth  for  his 

church  in  the  wilderness,  and  will  never  leave  it  till  the  ark  is  safe  over 
Jordan.  He  knows  what  enemies  there  are  to  his  cause,  and  he  will 
defend  it :  he  shall  smite  through  kings  in  the  day  of  his  wrath.  The 
Lord's  host  need  not  fear  being  overcome,  while  he  is  at  the  head ;  nor 
let  the  little  flock  fear  being  lost  in  the  wilderness,  while  the  Shepherd 
goes  before  it. 

2.  What  the  effects  of  the  divine  presence  were  upon  the  natural 
world,  such  also  will  be  its  effects  upon  the  moral  world  : 

When  God  marched  before  his  people,  "  the  earth  shook,  and  Sinai 
was  moved : "  and  this  was  prefigurative  of  what  should  be  here- 
after. Paul  reasons  upon  this  subject  in  Heb.  xii.  26:  and  shows 
that  the  shaking  of  mount  Sinai  denoted  the  total  dissolution  of  the 
Jewish   economy.  The  goings  forth  of  the  God  of  Israel 

were  attended  with  awful  convulsions  in  the  world  of  nature ;  and  his 
marching  before  his  people  now  is  attended  with  great  commotions  in 
the  political  and  moral  world.  What  are  all  the  convulsions  of  king- 
doms and  empires  for  many  years  past,  but  the  effects  of  God's  march- 
ing through  the  wilderness  before  his  people  ?  He  is  now  preparing  a 
place  for  the  ark  to  rest  in,  and  at  his  presence  the  nations  tremble. 
But  let  not  his  people  be  afraid,  though  the  earth  be  removed,  and  the 
mountains  be  carried  into  the  midst  of  the  sea.  Psal.  xlvi.  1,  2. 


67 

3.  If  his  goings  forth  are  so  awful  now,  what  will  they  be  in  the 
end  of  the  world.  If  his  going  forth  to  redeem  his  people  be  such, 
what  will  it  be  when  he  shall  go  forth  to  destroy  his  enemies.  That 
will  be  the  great  and  terrible  day  of  the  Lord;  and  who  may  abide 
his  coming.  A  fiery  flame  shall  issue  before  him,  and  it  shall  be  very 
tempestuous  round  about.  What  then  will  the  wicked  do^  and  wliither 
flee  for  safety.  Shall  the  rocks  hide  or  the  mountains  cover  them  from 
the  presence  of  Him  that  sittelh  upon  the  throne,  and  from  the  wralh  of 
the  Lamb!  Yet  in  that  day  the  Lord  will  be  the  hope  of  his 
people,  and  the  strength  of  the  children  of  Israel.  Joel  iii.  16. 

4.  What  then  shall  we  think  of  those  who  remnin  unmoved  and  in- 
sensible, amidst  such  scenes  of  awful  grandeur.  Shall  the  earth  trem- 
ble, and  the  heavens  bow  down  ;  and  we  remain  careless  and  uncon- 
cerned !  How  many  of  God's  goings  forth  have  we  witnessed, 
both  in  a  way  of  Judgment  and  of  mercy :  and  shall  all  this  be  utterly 
in  vain?  We  have  also  seen  the  wonderful  displays  of  love  in 
providing  a  Saviour,  in  affording  us  a  preached  gospel,  fraught  with  ex- 
ceeding great  and  precious  promises:  and  how  then  shall  we  escape,  if 
we  neglect  so  great  salvation  I 


CONFORMITY  TO  CHRIST  THE  ESSENCE  OF  TRUE 
RELIGION. 

My  little  children,  of  whom  I  travail  in  birth  again  until  Christ  be 
formed  in  you. — Galatians  iv.  19. 

It  is  usual  with  the  apostles,  wjien  speaking  of  their  instrumentality 
in  the  conversion  of  sinners,  to  consider  themselves  as  their  spiritual 
fathers,  having  begotten  them  by  the  gospel.  Hence  Paul  looks  on 
thCv^e  Galatians  as  a  part  of  his  own  family,  as  "  his  little  children,"  for 
whose  welfare  he  is  most  anxiously  concerned.  From  the  commence- 
ment of  their  profession  he  had  watched  over  them  with  great  jealousy, 
had  often  prayed  and  wept  on  their  behalf,  and  been  extremely  solicit- 
ous about  the  issue  ;  so  much  so  that  he  compares  his  stale  of  mind  to 
the  pains  and  sorrows  of  a  woman  in  labour.  After  having  feltso  much 
on  their  account,  the  apostle  at  length  intimates  that,  owing  to  their  de- 
generacy, he  had  his  labour  and  travail  to  undergo  again,  until  Christ 
were  really  formed  in  them. 

Two  things  require  attention — the  nature  of  true  conversion,  and  the 
danger  of  spiritual  declension. 

I.  The  nature  of  genuine  religion  :  is  to  have  "  Christ  formed  in  us." 

This  mode  of  expression  seems  to  allude  to  the  common  resemblance 
of  children  to  their  parents,  whose  very  image  may  be  seen  in  the  fea- 


68 

tures  of  the  child;  and  it  was  Paul's  concern  thai  Christ  rriiglit  be  so 
formed  in  the  Galatian  converts,  that  his  image  might  evidently  appear 
in  them. 

This  account  of  true  religion  is  very  different  from  our  being  merely 
called  after  his  name:  yet  this  is  all  that  is  pretended  by  the  greater 
part  of  those  who  pass  lor  christians.  Such  perhaps  were  many  of 
those  at  Aniioch,  v/ho  first  bore  that  honourable  appellation.  Acts 
xi.  26. 

This  description  of  true  religion  is  also  very  different  from  our  mere- 
ly putting  on  a  'profession  of  Christianity:  it  is  being  really  like  Christ 
having  the  same  mind  that  was  in  him. 

In  illustrating  the  nature  of  genuine  religion,  it  might  be  expected 
that  we  should  enumerate  the  various  graces  as  essential  parts  of  it;  but 
they  all  bear  a  relation  to  Christ,  and  he  is  the  pattern  of  them  all. 

Particularly — 

1.  Christ  is  the  model  of  all  the  graces,  and  our  souls  are  to  be 
formed  into  his  likeness.  There  are  other  models  of  moral  ex- 

cellence, but  Christ  is  the  substance,  the  perfection  of  them  all. 
God's  law  written  in  the  heart  is  one  of  these ;  but  Christ  is  a  living 
transcript  of  that  law:  in  him  it  was  entirely  and  perfectly- fulfilled. 
The  moral  perfections  of  the  divine  nature  are  another  model 
to  which  we  are  to  be  conformed  in  our  measure  and  degree.  Man  was 
originally  created  after  the  image  of  God  in  righteousness  and  true 
holiness.  But  Christ  is  the  image  of  the  invisible  God,  the  effulgence 
of  his  glory,  and  the  express  resemblance  of  his  person.  The 

gospel  also  is  a  model,  after  which  believers  are  to  be  formed :  but 
Christ  is  the  sum  and  substance  of  the  gospel.  Much  is  said  of 

the  truth  dwelling  in  us,  and  our  being  begotten  by  the  word  of  truth  : 
but  Christ  is  truth  itself,  the  very  essence  of  all  that  is  revealed. 
The  substance  of  all  true  religion  is  love  to  God  and  man  ;  this  is  uni- 
versal holiness.  But  the  apostle,  when  exhorting  to  this,  calls  it  a  '  put- 
ting on  of  Christ ; '  so  that  a  resemblance  to  him  is  the  sum  of  all  holi- 
ness. To  have  "Christ  formed  in  us,"  is  that  which  includes' 
all  the  rest,  and  gives  a  perfect  identity  to  true  religion. 
•■  2.  Christ  is  the  life  of  all  the  graces,  as  well  as  the  model  of  them. 
They  are  what  they  are  in  virtue  of  our  union  and  commu- 
nion with  him:  they  have  no  subsistence  separate  from  him.  As  inher- 
ent in  us  they  would  fail  and  die:  it  is  the  vine  living  in  the  branches 
that  makes  them  fruitful :  apart  of  him  they  are  nothing.  Hence 
those  expressive  forms  of  speech  used  by  the  apostle,  when  speaking  of 
himself  and  his  of  own  attainments  :  'I  live,  yet  not  I,  but  Christ  liveth  in 
me:  I  can  do  all  things  through  Christ  strengthening  me:  be  strong  in 
the  Lord,  and  in  the  power  of  his  might :  by  the  grace  of  God  I  am 
what  I  am.'  To  have  Christ  in  us,  is  to  have  life  in  us.  1  John 
V.  12.  It  is  his  dwelling  in  us  that  keeps  all  the  graces  alive,  and  in 
full  exercise.  Ephes.  iii.  17 — 19. 

3.  The  relation  they  bear  to  him  is  that  which  constitutes  their  value 
and  importance:  all  is  derived  from  hence.  Spiritual  knowledge 

is  of  great  importance,  having  the  promise  of  eternal  life;  but  Christ  is 
the  object  of  it.    John  xvii.  2.    Phil.  iii.  8.  Great  things  are 


69 

ascribed  to  faith  ;  it  is  that  which  justifies  and  saves  ;  but  it  is  wholly  on 
account  of  the  relation  that  faith  bears  to  Christ.  Love  or  charity 

is  said  to  be  the  greatest  of  all  ihe  graces;  but  if  any  man  love  not  our 
Lord  Jesus  Christ,  it  is  all  nothing.   1  Cor.  xvi,  22.  Hope  is 

that   also  by   which  we  are  saved  ;  but  Christ  is  the  foundation  of  all 
hope,  and  it  is  otherwise  of  no  value.   Isai.  xxviii.  16.  If  tha 

person  and  the  work  of  Christ  are  left  out  of  our  religious  system,  or 
occupy  only  a  subordinate  place,  our  religion  is  all  a  dream. 

4.  The  motives  to  the  exercise  of  the  graces  are  chiefly  derived  from 
Christ.  The  practice  of  universal  holiness  is  generally  enforced 

by  motives  or  reasons  drawn  from  the  doctrine  of  Christ's  mediation. 
Our  being  crucified  to  the  world,  and  the  world  to  us,  is  by 
the  cross  of  Christ.  Gal.  vi,  14.  Living  to  God,  and  heavenly  minded- 
ness,  are  enforced  by  motives  drawn  from  his  resurrection  and  ascen- 
sion to  glory.  Cor.  iii.  2.  The  commonest  duties  of  the  christian  life  are 
likewise  enforced  in  the  same  way ;  as  humility,  charity  and  benefi- 
cence. Phil.  ii.  7.  2  Cor.  viii.  9.  Hence  it  is  that  the  sum  and  substance 
of  true  religion  consists  in  Christ's  being  formed  in  us,  or  our  bearing  a 
strict  resemblance  to  his  moral  attributes.  Ephes.  iv.  13. 

II.  Consider  the  danger  of  spiritual  declension,  so  as  to  need  that 
Christ  should  as  it  were  be  formed  in  us  again. 

The  image  of  Christ  may  be  so  far  effaced  from  the  soul  as  to  be 
scarcely  visible,  and  so  as  to  require  to  be  retraced  by  the  hand  of  the 
great  artist,  whose  agency  is  sufficient  to  revive  and  to  restore.  The 
Galalians  had  lost  much  of  the  divine  impress  by  departing  from  the  doc- 
trines of  Christ,  and  giving  heed  to  false  teachers.  We  also  are  in  dan- 
ger of  such  degeneracy  by  a  departure  from  the  truth,  or  from  the  spirit 
of  the  gospel,  as  well  as  from  other  causes. 

1.  It  is  a  matter  of  fact  that  some  who  once  bid  fair,  and  'did  run 
well,'  have  gone  off  from  ihe  gospel.  They  have  slighted  the 
manna,  and  accounted  it  light  food  ;  have  lusted  after  some  new  con- 
ceit, and  forsaken  their  own  mercies.  How  many  have  turned 
aside  to  error,  and  followed  those  who  have  perverted  the  right  ways  of 
the  Lord.  The  connection  between  truth  and  holiness  is  inviola- 
ble, and  a  departure  from  the  former  is  inevitably  attended  with  a  de- 
clension in  spirituality  and  heavenly  mindedness. 

2.  Some  who  have  not  erred  in  theory,  have  gone  into  the  world  ; 
have  lost  all  relish  for  serious  and  experimental  piety,  and  have  no 
heart  for  spiritual  conversation.  The  cares  of  life  and  the  de- 
ceitfulness  of  riches  have  choked  the  word,  and  it  is  become  unfruitful. 
Nothing  of  Christ  is  now  to  be  seen  in  them  but  the  name.  A  worldly 
spirit  has  been  like  a  worm  at  the  root  of  the  gourd,  it  has  insensibly 
eaten  up  all  the  vitals  of  godliness. 

If  ever  we  be  recovered  from  these  spiritual  decays,  it  must  be  by 

going  over  the  ground  again.     Ministers  must  begin  their  work  afresh, 

must  "  travail  ni  birth  again,"  must  dwell  upon  first  principles,  and  lay 

again  the  foundation  of  repentance  from  dead  works,  and  of  faith  to 

Vol.  II.         10  / 


70 

wards  God.  Heb.  vi.  1.  Backsliders  must  do  the  same;  they  must  go 
to  the  cross  of  Christ  afresh,  as  Jonah  looked  again  towards  the  holy 
temple. 


MYSTERIES  OF  PROVIDENCE  AND  GRACE. 

Oh  the  depth  of  the  riches  both  of  the  wisdom  and  hiowledge  of 
God :  how  unsearchable  are  his  judgments,  and  his  ways  past  finding 
out! — Romans  xi.  33. 

It  is  a  profoundly  important  subject  on  which  the  apostle  is  here  dis- 
coursing, namely,  God's  casting  away  the  Jews,  and  admitting  the  gen- 
tiles into  the  christian  church.  Paul,  though  inspired,  cannot  fathom 
the  depth  of  this  design  :  he  can  only  stand  as  it  were  upon  the  shore, 
and  admire  the  vast  abyss :  and  if  angels  had  been  employed  in  a  simi- 
lar meditation,  they  would  have  united  with  him  in  the  same  language. 

All  therefore  that  we  can  possibly  attempt  on  this  subject,  is  only  to 
view  it  for  the  purpose  of  exciting  our  admiration  also,  without  pretend- 
ing to  explain  what  is  incomprehensible. 

I.  Offer  a  few  remarks  on  the  terms  of  the  text. 

1.  The  things  which  principally  attract  attention  are  the  wisdom  and 
knowledge  of  God.  The  knowledge  of  God  denotes  his  perfect 
acquaintance  with  all  things  past,  present,  and  to  come.  The  wisdom 
of  God  consists  in  the  disposal  and  arrangement  of  all  things  for  the 
accomplishment  of  his  designs.  Knowledge  in  creatures  may 
exist  with  but  little  wisdom,  and  wisdom  with  but  little  information. 
But  with  God  every  thing  is  naked  and  open,  and  his  understanding  is 
infinite  :  he  is  never  at  a  loss  to  know  what  to  do,  and  how  to  dispose  of 
every  thing  to  the  greatest  good. 

2.  The  wisdom  and  knowledge  of  God  are  especially  displayed  in  his 
judgments  and  mercies,  with  respect  to  the  dispensation  of  the  gospel. 

God  is  infinitely  wise  in  all  his  works,  but  in  the  great  work 
of  redemption  he  hath  abounded  toward  us  in  all  wisdom  and  prudence; 
and  in  the  dispensation  of  the  gospel  there  is  a  marvellous  display  of 
these  attributes,  especially  in  the  '  goodness  and  severity  of  God '  to- 
wards Jews  and  gentiles.  His  awful  judgments  on  the  unbelieving,  and 
his  tender  mercy  to  them  that  receive  the  truth,  are  adapted  to  fill  us  with 
holy  reverence  and  fear. 

3.  The  wisdom  and  knowledge  of  God  are  here  expressed  by  several 
terms,  tending  to  convey  a  fulness  of  meaning,  and  to  heighten  our  ad- 
miration. The  apostle  calls  it  "  the  depth  of  the  riches,"  both 
of  the  wisdom  and  knowledge  of  God,  and  declares  it  to  be  "  unsearcha- 
ble and  past  finding  out."     We  cannot  trace  the  conduct  of  God  ;  his 


71 

path  is  in  tho  great  waters,  and  his  footsteps  are  not  known.  We  are 
unable  to  form  any  thing  like  a  judgment  of  the  reason  of  his  dispen- 
sations, except  as  they  are  gradually  unfolded  to  us  by  subsequent 
events. 

II.  Notice  the  examples  of  wisdom  and  knowledge  here  referred  to, 
as  illustrative  of  the  text. 

In  general  it  respects  the  dealings  of  God  with  Jews  and  gentiles  ; 
and  there  are  three  things  in  particular  which  may  be  selected  from  the 
context,  as  highly  interesting  and  important. 

1.  God's  causing  the  unbelief  of  the  one  to  be  the  occasion  of  good 
to  the  other.  This  is  an  instance  of  the  unsearchable  riches  of  his  wis- 
dom and  knowledge.  First  the  gentiles  '  believed  not  God'  for 
some  thousands  of  years,  ver.  30 ;  and  God's  passing  them  over  was 
the  occasion  of  good  to  Israel,  for  that  was  the  time  of  Israel's  '  ful- 
ness.' At  length  Israel  sinks  into  unbelief,  and  that  becomes 
the  occasion  of  salvation  to  the  gentiles.  This  is  expressed  by  the  cast- 
ing of  them  off,  as  the  reconciling  of  the  world;  and  the  fall  of  them, 
as  the  enriching  of  the  gentiles,  ver.  12,  15.  This  affecting  truth  was 
illustrated  by  our  Lord  in  the  parable  of  the  supper,  where  the  rejection 
of  the  gospel  by  the  Jews  became  the  occasion  of  its  being  sent  to  the 
gentiles.  Matt.  xxii. 

2.  The  wisdom  of  God  is  seen  in  his  so  ordering  and  overruling  the 
condition  of  both  as  to  provoke  each  other  to  emulation.  The 
gentiles  were  first  excited  by  the  believing  Jews,  who  carried  the  gospel 
into  the  heathen  world  ;  and  now  the  Jews  are  to  be  excited  by  the  gen- 
tiles, who  are  seeking  to  disseminate  the  gospel  in  all  nations,  and  are 
anxiously  concerned  for  the  restoration  and  salvation  of  Israel.  In  such 
a  view  of  the  mysteries  of  providence  and  of  grace,  who  can  help  ex- 
claiming, Oh  the  depths  of  the  riches  both  of  the  wisdom  and  kowledge 
of  God. 

3.  The  mystery  also  appears  in  God's  timing  both  his  judgments 
and  his  mercies,  so  as  to  cause  both  Jews  and  gentiles  to  feel  their  de- 
pendence upon  him,  and  their  obligation  to  one  another.  If  the 
gentiles  had  not  been  left  in  unbelief,  and  without  the  gospel,  it  would 
not  have  been  known  but  that  the  world  by  wisdom  might  have  come  to 
the  knowledge  of  God  ;  but  time  was  given  to  demonstrate  the  fallacy  of 
such  a  hope,  when  God  suffered  all  nations  to  walk  in  their  own  way. 
Acts  xviii.  26,  27.  1  Cor.  i.  21,  Neither  would  they  have  felt  indebted 
to  the  Jews  for  the  knowledge  of  salvation,  '  though  their  debtors  they 
were.'  So  on  the  contrary,  if  the  Jews  had  not  been  left  in  un- 
belief as  afterwards  they  were,  their  salvation  would  not  have  appeared 
so  eminently  of  grace.  They  would  have  thought  it  almost  impossible 
but  that  they  should  believe,  with  such  a  f^ood  of  evidence  before  them  : 
but  God  hath  concluded  them  all  in  unbelief,  that  he  might  have  mercy 
upon  all.  The  salvation  of  both  Jews  and  gentiles  is  now  most  manifest- 
ly a  matter  of  mere  grace.  Neither  would  the  Jews  have  felt  indebted 
to  the  gentiles  as  now  they  will  do,  if  we  become  the  means  of  their 
salvation,    and  they  should  obtain  mercy  through  our   having  found 


72 

mercy,  ver.  31.  Now  what  an  amazing  compass  of  design  there 

was  in  all  this :  how  it  tends  to  humble  both  Jews  and  gentiles  in  the 
sight  of  God,  and  to  endear  them  to  one  another  as  the  means  of  each 
other's  salvation ! 

III.  Apply  the  subject  to  ourselves,  and  see  what  we  can  learn  from  it. 

1.  Let  us  enquire  whether  there  be  not  similar  goodness  and  severity 
manifested  in  the  dispensation  of  providence,  and   for  similar  purposes. 

Great  "  goodness"  has  been  shown  to  Britain  in  sending  us 
the  gospel  at  a  very  early  period,  and  continuing  it  amongst  us  to  this 
day ;  but  great  "  severity  "  to  other  nations,  in  concluding  them  in  a 
state  of  unbelief,  ver.  32.  On  the  other  hand,  while  the  gospel 

is  sent  to  this  country,  there  are  great  multitudes  amongst  us  who  still 
remain  in  unbelief,  and  to  whom  the  arm  of  the  Lord  is  not  revealed : 
yet  in  the  meantime  many  of  the  poor  heathen  receive  the  gospel,  and 
are  entering  into  the  kingdom  of  heaven  before  us.  The  injured 

Africans  have  often  been  looked  down  upon  with  contempt,  as  an  in- 
inferior  race  of  men ;  yet  many  of  them  received  the  truth,  believe 
and  are  saved ;  and  those  whom  we  have  oppressed  and  enslaved  are 
entering  into  the  liberty  of  the  children  of  God.  There  is  also 

great  goodness  towards  some  churches  and  congregations,  which  have 
enjoyed  much  spiritual  prosperity :  yet  multitudes  of  individuals  among 
them  still  remain  in  ignorance  and  unbelief,  and  have  not  seen  when 
good  Cometh.  Jer.  xvii.  6.  God  also  removes  the  ark  and  the 

candlestick  from  one  place  to  another,  now  illuminating  the  east  and  the 
west,  and  alternately  leaving  them  in  darkness :  and  all  this  to  humble 
us  before  him,  and  to  fill  us  with  admiration.  How  unsearchable  are 
his  judgments,  and  his  ways  past  finding  out. 

2.  Learn  to  recognize  the  hand  of  God  in  all  that  befalls  us,  both  of 
good  and  evil.  The  less  we  think  of  second  causes  the  better, 
and  the  more  we  shall  see  of  God.  Gen.  1.  20. 

3.  This  subject  may  teach  us  to  be  reconciled  to  the  dispensations  of 
providence,  however  dark  or  mysterious.  Many  events  befall  us 
which  we  cannot  comprehend,  but  we  may  rest  assured  that  whatever 
God  permits  is  for  some  wise  end.  It  will  be  so  to  others,  and  also  to 
us,  if  we  love  God,  and  are  called  according  to  his  purpose. 

He  will  not  cast  away  his  people  whom  he  foreknew.  Rom.  viii.  28. 
xi.  2. 


IMPROVEMENT  OF  TIME. 

Redeeming  the  time,  because  the  days  are  evil. — Ephesians  v.  16. 

Amongst  all  the  talents  that  God  has  committed  to  our  trust,  time  is 
one  of  the  most  important.     Our  years  are  passing  away  like  a  tale 


73 

that  is  lold,  but  they  will  come  to  some  account  at  last;  and  if  every 
day  and  hour  bears  a  relation  to  eternity,  we  cannot  be  too  watchful 
over  the  lapse  of  time,  and  the  manner  in  which  it  is  employed. 

The  text  exhorts  us  to  "  redeem  "  it,  to  recover  or  retrieve  what  is 
lost.  There  is  a  sense  indeed  in  which  this  would  be  impossible,  seeing 
that  time  cannot  be  recalled :  but  it  may  be  redeemed  by  making  the 
best  use  of  what  remains,  and  this  is  what  the  text  intends. 

I.  Consider  what  is  implied  in  the  exhortation,  namely,  that  much  of 
our  time  has  been  lost,  or  spent  in  vain. 

A  great  deal  of  it  has  run  to  waste,  and  come  to  nothing.  This  is 
true  of  all,  even  of  the  most  diligent  and  watchful.     For  example — 

1.  All  the  time  that  has  been  spent  i?i  the  service  of  sin  and  Satan 
is  lost,  and  worse  than  lost.  In  this  respect  we  lived  in  vain, 
and  might  as  well  not  have  lived  at  all.  We  had  the  same  opportuni- 
ties of  spiritual  improvement  then  as  now,  the  same  means  and  the  same 
motives;  but  all  to  no  purpose.  The  door  of  faith  stood  open,  but  we 
cared  not  to  enter  in;  all  our  mercies  and  advantages  were  like  a  price 
in  the  hands  of  a  fool  to  get  wisdom,  but  who  had  no  heart  for  it. 
Some  lived  in  open  profaneness,  others  to  a  selfish  end,  and  all  to  no 
valuable  purpose ;  nothing  was  done  for  God,  or  the  best  interests  of 
man.  Some  have  lived  many  years,  perhaps  the  greater  part  of  life, 
without  God  in  the  world  ;  and  all  the  firstfruits  were  thrown  away 
and  lost.  Every  sinner  while  such,  is  a  blank  in  the  creation, 
the  end  of  his  existence  is  not  answered  :  and  in  this  view,  what  a  source 
of  bitter  reflection  is  furnished  by  the  remembrance  of  the  days  of  our 
vanity ! 

2.  All  the  time,  even  since  our  conversion,  in  which  we  have  not  lived 
to  God,  is  as  good  as  lost.  Alas,  how  much  time  has  been  squan- 
dered away  in  sinful  indulgences  and  carnal  ease,  in  sloth  and  negli- 
gence. Oh  how  much  more  might  we  have  known  of  the  mind  of  God, 
and  done  for  his  glory,  than  we  have  done.  Some  have  wasted  their 
time  in  frivolous  amusements,  which  will  not  bear  reflection ;  others 
in  fruitless  cares,  poring  over  past  troubles  which  admit  of  no  reme- 
dy, and  dreading  future  ills  which  may  never  come  to  pass. 

Some  have  consumed  the  greater  part  of  their  time  in  the  eager  pursuits 
of  business,  and  hoarding  up  wealth,  not  knowing  who  shall  gather  it. 
In  short,  all  that  time  which  has  been  spent  in  seeking  our 
own  interest,  rather  than  the  interest  and  the  glory  of  Christ,  is  wasted 
and  lost.  We  are  his  servants,  and  not  our  own  ;  our  time  and  our  all  is 
his ;  and  if  not  devoted  to  his  service,  will  turn  to  a  dreadful  account. 

II.  Enquire  in  what  way  we  are  exhorted  to  redeem  time,  or  recover 
what  is  past. 

In  general,  it  is  to  make  the  best  use  of  what  remains.  Here  a  few 
directions  will  be  needful — 

1.  Let  us  see  that  matters  be  right,  between  God  and  our  oivn  souls. 
This  is  like  seeing  that  our  way  is  right  before  we  set  out,  or 


74 

the  farther  we  advance  the  more  time  will  be  lost.  Is  it  doubtful 

whether  our  hearts  be  right  in  the  sight  of  God  ?  Go  then  as  a  sinner  to  the 
Saviour  without  delay :  and  if  you  have  not  yet  been  to  him,  it  is  time 
you  should.  If  any  be  halting  betwixt  two  opinions,  betwixt 

God  and  the  world,  it  is  time  you  came  to  some  decision,  as  to  whom 
you  will  serve.  If  you  be  in  doubt  about  yourselves,  and  about 

your  state,  it  is  necessary  in  the  first  place  to  have  that  point  settled. 

2.  In  all  we  do  in  religion  let  us  see  to  it  that  our  motives  he  pure. 

Without  this  it  will  be  all  lost  time :  we  may  be  very  diligent 
and  laborious  in  religious  matters,  and  yet  do  nothing  for  God,  nor  for 
our  own  spiritual  advantage.  If  we  preserve  a  right  end  in  all 

we  do,  that  will  turn  every  thing  into  a  right  use:  we  shall  then  serve 
the  Lord  in  our  relaxations,  as  well  as  in  our  religious  duties. 
Do  nothing  but  what  is  capable  of  such  an  end,  and  will  admit  of  prayer 
for  a  blessing.  This  is  a  good  criterion  by  which  to  judge  of  the  law- 
fulness or  expediency  of  any  undertaking,  which  may  in  itself  be  doubt- 
ful. 

3.  Let  us  be  concerned  not  only  to  be  right,  but  to  be  kept  right,  hy 
keeping  near  to  God.  Whatever  is  made  to  give  way,  let  it  not  be  those 
seasons  of  intercourse  and  communion  with  God  which  are  essential  to 
our  spiritual  prosperity,  but  let  that  be  the  thing  that  must  be,  whatever 
becomes  of  the  rest.  This  will  make  every  other  duty  pleasant, 
and  be  like  oil  to  the  wheel :  without  it,  all  will  go  on  heavily.  If  we 
keep  up  the  less  spiritual  exercises  to  the  neglect  of  this,  our  time  and 
labour  will  be  lost. 

4.  Let  us  be  careful  to  do  every  thing  in  its  proper  time  and  season. 

Order  and  arrangement  is  of  great  importance  in  every  un- 
dertaking, and  it  is  not  less  so  in  religion.  Suffer  not  one  duty  to  drive 
out  another,  or  to  supersede  its  necessity.  It  is  not  by  excess  of  labour 
that  we  have  most  success,  but  by  doing  every  thing  in  its  season. 
Hence  it  is  that  men  of  real  business  are  never  in  a  hurry,  every  thing 
has  its  proper  time  and  place. 

5.  Whatever  we  do  for  God,  let  vs  do  it  with  all  our  might. 
There  is  no  other  way  of  serving  him  acceptably  :  if  our  hearts  and 
souls  are  not  engaged,  all  we  do  will  come  to  nothing. 

III.  The  motive  by  which  the  exhortation  is  enforced:  Redeeming  the 
time,  "  because  the  days  are  evil." 

1.  There  is  a  great  deal  of  moral  evil  in  the  world,  and  therefore  no 
time  to  be  lost  in  opposing  it.  There  is  much  to  be  done  for  God 
and  but  little  time  to  do  it  in.  There  is  much  evil  in  the  church,  much 
in  our  families,  much  in  our  own  hearts ;  and  as  the  time  is  short,  great 
and  incessant  exertions  are  required. 

2.  There  is  also  much  natural  evil  in  the  world,  which  calls  for  in- 
creased diligence  and  patience.  We  are  subject  to  many  afflic- 
tions and  trials,  tending  to  unfit  us  for  active  services,  and  lessening  our 
opportunities  of  doing  good.  We  are  liable  to  sickness  and  disease,  and 
should  therefore  make  the  most  of  health  while  we  enjoy  it.  If 
no  particular  affliction  overtake   us,  yet  old  age  will  come  with  all  its 


train  of  evils,  and  therefore  make  the  most  of  youth  while  you  possess 
it.     Eccles.  xii.  1.  VVc  are  liable  to  great  reverses  in  our  wordly 

circumstances,  therefore  let  us  lay  ourselves  out  for  God  while  we 
have  it  in  our  power.     Eccles.  xi.   1,  2.  We  are  liable  to  op- 

position and  persecution,  from  wicked  and  unreasonable  men,  as  were 
the  apostles  ;  let  us  ihercfore  make  the  most  of  liberty  while  wc  have  it, 
and  employ  all  our  present  means  of  doing  good.  The  present 

life  is  the  seedtime  of  eternity:  now  is  the  accepted  time,  and  this  is  the 
day  of  salvation. 


THE  TRIUMPHS  OF  THE  CHURCH. 

The  Lord  gave  the  word,  great  was  the  company  of  those  that  pvb' 
lished  it.  Kings  of  armies  did  flee  apace,  and  she  that  tarried  at  home 
divided  the  spoil. — Psalm  Ixviii.  11,  12. 

The  goodness  of  the  Lord  is  celebrated,  for  supplying  his  people  in 
the  wilderness  with  a  plentiful  rain,  and  loading  them  with  benefits;  and 
then  for  defending  them  from  danger,  and  subduing  all  their  enemies. 
In  ver.  7,  8,  God  is  represented  under  a  military  character,  as  going 
forth  before  his  people.  The  text  seems  to  be  a  continuation  of  that 
figure,  and  to  contain  the  orders  of  a  commander  in  chief.  The  period 
referred  to  may  be  when  Israel  first  entered  into  Canaan  to  subdue  the 
land,  and  during  the  wars  in  the  times  of  their  Judges. 

(1)  "The  word  "  here  may  denote  the  word  of  command,  which  God 
gave  for  the  destruction  of  the  Canaanites.  If  so,  it  ensured  their  suc- 
cess, and  no  people  could  withstand  them.  Num.  xxi.  34.  Psal.  cviii.  7 
— 9.  But  if  at  any  time  they  went  forth  without  the  word,  they  were 
sure  to  be  discomfitted.  Num.  xiv,  40 — 45. 

(2)  It  may  mean  the  shout  given  before  a  battle,  to  inspire  them  with 
courage,  and  to  strike  terror  and  dismay  into  the  hearts  of  their  ene- 
mies. This  was  usual  in  former  as  well  as  in  later  times,  as  may  be 
seen  in  the  case  of  Gideon,  in  the  destruction  of  the  iMidianites.  Judges 
vii.  18. 

(3)  By  "  the  word  "  here  may  be  meant  the  tidings  of  victory,  which 
every  one  would  be  ready  to  "  publish,"  and  which  were  celebrated  in 
their  heroic  songs.  When  the  Lord  gave  the  word  for  the  destruction 
of  Pharaoh  and  his  host,  the  children  of  Israel  sung  the  triumph  by  the 
Red  Sea.  Exod.  xv.  The  song  of  Baruk  and  of  Deborah  was  another  of 
this  description.  Judges  v.  ;  also  of  the  people  of  Israel,  when  David  had 
destroyed  Goliah  of  Gath.   1  Sam.  xviii.  6,  7. 

(4)  By  the  Lord's  "giving  the  word  "  is  ment  his  giving  the  victory, 
and  this  would  fill  the  mouth  of  every  one  with  good  tidings.  This 
was  eminently  the  case  in  the  times  of  Joshua,  when  he  made  such  a 
slaughter  amongst  the  Canaanitish  kings  in  the  valley  of  Aijalon.  Josh. 
x,  11,  12. 


76 

(5)  To  show  the  ease  with  which  many  of  their  victories  were  achieved, 
and  the  total  defeat  of  their  enemies,  "  she  that  tarried  at  home  "  is  re- 
presented as  "  dividing  the  spoil."  This  was  remarkably  verified  in  the 
destruction  of  the  iVIidianites  in  the  plains  of  Moab,  as  well  as  in  other 
instances.  Num.  xxxi,  27. 

The  text  thus  briefly  explained,  will  be  seen  evidently  to  refer  to  the 
great  victories  obtained  by  Israel  over  their  enemies.  But  in  most  parts 
of  the  history  of  Israel  there  is  an  intended  allusion  to  gospel  times,  and 
to  the  kingdom  of  our  Lord.  This  psalm  is  particularly  applied  in  the 
New  Testament  to  Christ's  victory  over  our  spiritual  enemies,  and  to 
his  subsequent  ascension  to  glory.  Ephes.  iv.  8.  We  are  therefore  from 
hence  led  to  the  following 

Observation  :  That  the  glorious  news  of  salvation  by  Christ  furnishes 
a  more  important  subject  for  publication,  than  the  greatest  victories 
achieved  by  the  Jewish  Church  and  state. 

1.  Because  our  enemies  are  far  more  formidable  than  theirs. 
Theirs  was  a  contest  with  men;  they  wrestled  with  flesh  and  blood. 
Their  warfare  was  temporal,  and  their  weapons  were  altogether  carnal. 
But  we  wrestle  with  principalities  and  powers,  with  spiritual  wickednes- 
ses in  high  places.  Their  enemies  were  strong  and  mighty, 
many  of  them  of  the  sons  of  Anak  :  but  ours  are  more  numerous  and 
mighty  than  they.  Satan  and  all  his  hosts,  the  world  with  all  its  allure- 
ments, flesh  and  sense  with  all  their  fascinations.  Who  then 
is  he  that  overcometh  the  world,  but  he  that  believeth  that  Jesus  is  the 
Son  of  God?  To  obtain  the  victory  over  sin  is  a  greater  achievement 
than  the  conquest  of  a  nation  ;  and  in  this  we  are  more  than  conquerors 
through  him  that  loved  us. 

2.  Our  deliverance  is  obtained  at  a  far  greater  expense. 

The  conquest  of  Canaan  cost  a  multitude  of  lives,  and  a  great  price 
was  given  for  Israel's  redemption  out  of  Egypt.  '  I  gave  Sheba  for 
thee,  and  Seba  for  thy  life.'  But  oh  the  price  that  was  paid  for 

our  redemption  from  the  curse  of  the  law,  and  from  the  dominion  of 
sin  !  The  victory  was  obtained,  but  it  cost  the  Saviour's  blood.  The 
strong  holds  of  Satan  are  destroyed,  and  the  captive  is  delivered  ;  but 
it  required  an  almighty  arm,  and  the  interposition  of  the  Son  of  God 
himself.     1  John  iii.  8. 

3.  The  nature  of  our  enemies  is  such  that  we  have  no  reason  to  re- 
gret their  destruction.  When  great  national  victories  arc  obtained 
there  is  much  rejoicing,  and  the  tidings  are  spread  far  and  wide;  yet 
but  few  consider  what  a  multitude  of  lives  have  been  sacrificed  for  that 
purpose.  And  even  with  respect  to  the  wars  of  Israel  with  the  Canaan- 
ites,  there  was  much  to  abate  the  joy  of  victory.  So  many  of  their 
enemies  cut  ofl'  in  their  sins  and  in  their  blood,  must  have  furnished 
very  painful  reflections  to  the  pious  among  them.  But  the  vic- 
tory obtained  for  us  by  the  death  of  Christ,  leaves  no  such  regret  behind 
it.  That  Satan's  empire  is  destroyed,  that  his  pains  are  frustrated,  and 
our  sins  doomed  to  irretrievable  destruction,  is  matter  of  unmixed  and 
everlasting  joy  and  triumph. 


77 

4.  The  spoil  is  greater  and  more  glorious,  than  was  divided  among 
the  armies  of  Israel.  In  many  of  the  victories  which  they 
obtained,  the  conquerors  returned  home  laden  with  spoil,  and  this  would 
be  a  part  of  the  good  tidings  they  had  to  publish.  But  what  arc  all  the 
riches  and  honours  obtained  by  the  conquerors  of  this  world  compared 
with  the  blessings  of  the  gospel,  which  are  the  spoils  of  Christ's 
triumph  on  the  cross.  We  also  enjoy  the  fruits  of  all  those 
dreadful  conflicts  which  apostles  and  martyrs  sustained,  without  being 
exposed  to  similar  trials  :  and  thus  it  is  that  "  those  who  tarry  at  home 
divide  the  spoil." 

5.  The  tidings  of  the  gospel  are  therefore  more  worthy  of  being  pub- 
lished than  those  of  the  conquest  of  Canaan ;  and  if  these  filled  the 
Jewish  nation  with  joy  and  triumph,  how  much  more  the  news  of  sal- 
vation by  the  cross  of  Christ.  When  "the  Lord  gave  the 
word,  great  was  the  company  of  those  that  published  it."  It  filled  the 
mouths  of  the  apostles  with  good  tidings,  and  they  were  eager  to  pub- 
lish it  among  all  nations,  not  counting  their  lives  dear  unto  them,  that 
they  might  testify  the  gospel  of  the  grace  of  God.  Common 
Christians  also  made  it  their  business  to  proclaim  the  gospel  to  their 
friends  and  neighbours,  and  to  all  around  them.  Mark  v.  19.  John  i. 
17.  In  a  little  time  all  Judea  was  filled  with  their  doctrine,  and  their 
sound  went  into  all  the  earth,  and  their  words  unto  the  ends  of  the 
world.  Rom.  x.  18.  In  the  latter  day  also,  when  the  Lord 
shall  give  the  word  for  the  utter  destruction  of  antichrist,  and  the  sub- 
duing of  the  nations  to  himself,  great  shall  be  the  company  of  them  that 
publish  it.  Already  hath  the  Church  put  on  the  armour  of  truth  and 
righteousness,  and  is  waiting  the  high  command.  Already  are  the 
missionaries  prepared  for  conflict  at  their  several  stations,  and  the 
heralds  to  proclaim  the  victory.  As  soon  therefore  as  the  Captain  of 
salvation  shall  appear,  and  begin  to  smite  the  nations  with  the  sword 
that  goeth  out  of  his  mouth,  the  armies  of  heaven  shall  follow,  and  the 
kingdoms  of  this  world  become  the  kingdoms  of  our  Lord  and  of  his 
Christ. 


GUILT  AND  DANGER  OF  NEGLECTING  THE  GOSPEL. 

But  they  made  light  of  it. — Matthew  xxii.  5. 

It  is  a  very  interesting  idea  that  is  here  given  us  of  the  grace  of  God, 
in  Christ  Jesus  our  Lord.  A  king  is  represented  as  making  a  marriage 
for  his  son,  and  setting  forth  an  entertainment  for  the  guests.  It  is  a 
feast  of  the  richest  and  best  provisions,  and  consists  of  the  greatest 
abundance.  The  invitation  to  partake  is  perfectly  free,  without  money 
and  without  price,  and  even  a  garment  is  provided  for  the  guests.  All 
are  invited  without  exception  or  distinction,  for  the  feast  is  made  unto  all 
Vol.  H.         11 


78 

people.     Isai.  xxv.  6.  Such  in  reality  is  the  gospel :  yet  of  some 

it  is  said,  "they  made  light  of  it." 

To  "make  light"  is  to  treat  a  matter  as  of  small  account,  to  neglect 
or  to  despise  it.  Thus  has  the  great  salvation  been  treated  in  all  ages. 
Heb.  ii.  3.  Such  was  the  conduct  of  the  unbelieving  Jews,  and  such  is 
still  the  spirit  of  great  multitudes  to  this  day.  There  are  many  ways 
in  which  human  depravity  is  found  to  operate  ;  and  this,  though  com- 
monly overlooked,  is  a  great  offence  to  God,  and  as  dangerous  as  any 
that  can  be  named. 

I.  Observe  the  fact,  that  the  gospel  is,  in  general,  but  lightly  re- 
garded. 

We  have  only  to  look  around  us,  to  be  convinced  of  this  awful  and 
affecting  truth. 

1.  Is  it  not  lightly  regarded  by  the  great  and  the  gay  world  7 

Do  not  the  higher  orders  in  general  affect  to  consider  serious  religion  as 
only  fit  for  vulgar  minds  ?  How  many  of  these,  like  Gallio,  care  for 
none  of  these  things.  Or  if  they  deign  to  think  about  religion,  it  is 
only  to  treat  it  as  a  matter  of  levity,  and  load  it  with  obloquy  and  re- 
proach. 

2.  Is  this  not  also  the  case  with  common  people,  as  well  as  with  the 
higher  ranks  of  society?  There  is  a  prevalent  anxiety  about 
what  we  shall  eat,  and  what  we  shall  drink,  and  wherewithal  we  shall 
be  clothed  :  but  where  are  the  people  who  enquire  what  they  must  do 
to  be  saved?  Where  are  those  who  seek  first  the  kingdom  of  God,  and 
his  righteousness ;  or  who  consider  the  salvation  of  the  soul  as  the  one 
thing  needful? 

3.  What  multitudes  who  attend  the  gospel,  think  little  or  nothing 
about  what  they  hear,  as  at  all  concerning  themselves  !  It  is  all 
lost  upoa  them :  they  come  and  go  without  any  improvement,  or  any 
desire  after  it.  How  lightly  are  the  doctrines  of  the  gospel  es- 
teemed by  multitudes  who  call  themselves  christians  !  Though  they  are 
the  great  things  of  God's  law,  they  are  counted  as  strange  things. 

Its  precepts  and  its  threatenings  are  regarded  with  similar  indifference, 
as  if  possessing  no  authority,  and  might  be  violated  with  impunity. 
Many  there  are  who  make  so  light  of  the  salvation  of  Christ  as  never 
to  put  up  one  prayer  for  an  interest  in  its  blessings;  and  who,  while  they 
have  no  hope  beyond  the  grave,  no  good  hope,  can  nevertheless  live  at 
ease,  and  be  contented  as  they  are.  They  make  so  light  of 

eternal  life,  that  they  never  can  find  time  to  seek  after  it  in  real  earnest, 
or  make  the  salvation  of  their  souls  the  chief  concern. 

IT.  Consider  the  sinfulness  of  this  conduct,  in  treating  the  gospel  with 
indifference  and  neglect. 

We  may  be  allowed  to  regard  some  things  with  indifference,  and  to 
make  light  of  them,  and  it  may  even  be  proper  for  us  so  to  do  :  but  that 
is  not  the  case  here. 

1.  Things  of  small  account  require  to  be  treated  accordingly. 


79 

If  the  blessings  of  the  gospel  were  in  themselves  of  little  value,  such  as 
were  obtained  at  a  trifling  expense,  and  such  as  the  giver  himself  reck- 
oned but  of  small  importance;  we  might  then  be  allowed  to  treat  them 
lightly.  Such  indeed  is  the  case  with  worldly  riches  and  hon- 

ours, and  even  with  thrones  and  empires.  God  bestows  them  often  upon 
the  basest  of  men,  and  commonly  upon  his  enemies.  But  the 

substance  of  the  gospel  is  Christ  himself,  God's  unspeakable  gift,  con- 
taining all  the  unsearchable  riches  both  of  grace  and  glory.  Our 
salvation  was  obtained  at  an  infinite  expense:  the  world  was  created  by 
a  word,  but  its  redemption  required  the  incarnation  and  sacrifice  of  the 
Son  of  God.  To  make  light  of  this  therefore  is  to  make  light 
of  Christ,  of  his  cross,  of  his  tears,  and  of  his  blood. 

2.  Things  important  in  themselves,  may  yet  be  light  when  compared 
with  other  things,  and  may  therefore  require  to  be  treated  lightly. 

Our  present  afflictions  may  be  heavy  upon  us,  yet  they  are  light  when 
compared  with  a  far  more  exceeding  and  eternal  weight  of  glory. 
But  the  gift  of  Christ,  and  salvation  by  him,  is  a  gift  with  which  nothing 
can  be  compared.  There  is  no  love  like  his,  no  sorrows  like  his  sor- 
rows ;  no  deliverance  so  great  as  that  which  he  effected  by  his  death,  no 
evil  like  that  from  which  we  are  delivered,  no  good  compared  with  that 
which  his  salvation  comprehends.     1  Cor.  ii.  9. 

3.  Things  valuable  and  important  in  themselves,  may  have  little  or 
no  value  and  importance  in  reference  to  us,  because  they  do  not  concern 
us,  and  have  no  influence  upon  our  interest  or  welfare.  What 
historians  or  astronomers  tell  us  may  all  be  very  true,  and  in  itself  im- 
portant; but  it  concerns  us  not,  except  as  an  agreeable  speculation,  or  a 
matter  of  mere  amusement.  Now,  if  redemption  by  the  blood 
of  the  cross  were  like  this,  we  might  be  allowed  to  treat  it  lightly.  But 
it  is  of  the  most  immediate  and  urgent  concern  to  us,  involving  all  our 
present  and  future  interests;  and  in  comparison  of  which,  all  other  con- 
cerns are  nothing  but  vanity.  What  would  be  the  first  concern 
of  the  man-slayer,  with  the  avenger  of  blood  in  pursuit,  but  to  flee  for 
his  life  to  the  city  of  refuge.  What  of  a  stung  Israelite,  expiring  on 
the  ground,  but  to  look  to  the  brazen  serpent,  that  he  may  live  and  not 
die.  VVhat  the  first  concern  of  a  man  under  a  dangerous  disease,  but 
to  seek  for  a  physician :  all  that  a  man  hath  will  he  give  for  his  life. 

Yet  how  many  are  content,  while  in  their  sins  and  in  their 
blood ;  how  many  in  danger  of  eternal  perdition,  without  seeking  for 
the  remedy ;  neglecting  the  great  salvation,  and  making  light  of  that 
gospel  which  alone  hath  the  words  of  eternal  life. 

4.  Some  things,  though  interesting  for  the  present,  may  be  treated 
with  comparative  indifference,  because  of  short  duration.  It  is 
thus  with  the  joys  and  sorrows  of  the  present  life,  and  hence  we  are 
commanded  to  weep  and  rejoice  as  though  we  wept  and  rejoiced  not. 
But  the  gospel  is  everlasting,  and  all  its  blessings  are  eternal  in  their 
duration.  We  bear  the  impression  of  immortality,  are  doomed  to  eter- 
nal wrath  and  punishment,  and  need  a  salvation  that  is  commensurate 
with  the  whole  of  our  existence.  Can  any  language  then  describe 
the  awful  guilt  of  treating  with  indifference  or  contempt  the  name,  the 
only  name  given  under  heaven  or  among  men,  whereby  we  must  be  saved. 


80 

III.  Enquire  a  little  into  the  reasons  or  causes  of  this  sinful  neglect 
and  contempt  of  the  gospel. 

Why  do  men  despise  what  so  deepl)'-  concerns  them,  when  they  are 
so  generally  alive  to  their  own  interest  ?  It  arises  from  the  aversion  of 
the  heart  to  God.  If  we  love  a  fellow  creature,  we  do  not  make  light  of 
his  friendship,  or  feel  indifferent  at  his  displeasure.  We  can  find  time 
for  the  pleasures  of  social  intercourse,  and  are  not  apt  to  forget  those 
we  love. 

1.  In  particular,  this  indifference  to  the  invitations  of  the  gospel  arises 
from  the  want  of  a  proper  sense  of  the  evil  of  sin.  Those  who 
make  light  of  the  Saviour  make  light  of  sin,  and  of  the  consequences  to 
which  it  exposes  them.  If  the  remedy  be  neglected,  it  is  because  the 
disease  is  neither  felt  nor  understood. 

2.  It  arises  from  inveterate  unbelief  not  considering  that  God  is  in 
earnest  in  his  threatenings.  This  leads  to  the  persuasion  that 
there  is  no  need  of  such  a  Saviour,  that  a  little  repentance  and  reforma- 
tion will  be  sufficient,  and  therefore  that  the  concerns  of  salvation  may 
be  delayed  without  any  great  danger. 

3.  It  arises  from  men's  being  intoxicated  with  the  cares  and  pursuits 
of  the  present  world.  Thus  in  the  text,  those  who  were  invited  to  the 
gospel  feast  were  going  to  "  their  farms  and  their  merchandise,"  and 
could  not  spare  time  to  attend  the  call.  Business  demanded  their  atten- 
tion, and  the  concerns  of  another  world  must  wait  some  future  opportu- 
nity. Thus  it  is  that  multitudes  perish,  by  an  inordinate  love  of  the 
present  world.     Matt.  xvi.  26. 

Beware  of  this  example.  You  consider  death  at  a  distance,  and  so 
make  light  of  the  invitations  of  the  gospel;  but  it  may  be  nearer  than 
you  expect,  for  in  such  an  hour  as  ye  think  not,  the  Son  of  man 
cometh. 

Let  serious  christians  be  thankful,  that  they  have  been  brought  to 
view  things  in  some  measure  as  they  are.  What  a  mercy,  that  some 
have  been  '  compelled' to  come  in,  and  taught  to  value  those  things 
which  others  continue  to  disregard.  Some  poor  people  have  done  this, 
and  they  are  happy.  Some  of  the  rich  and  eminent  have  embraced  the 
gospel,  and  have  found  it  their  greatest  treasure. 


THE  NEED  OF  AN  ALMIGHTY  SAVIOUR. 

Then  thou  spakest  in  vision  to  thy  holy  one,  and  saidst,  I  have  laid 
help  upon  one  that  is  mighty  :  I  have  exalted  one  chosen  out  of  the 
people. — Psalm  Ixxxix.  19. 

Much  is  said  in  this  psalm  of  the  covenant  made  with  David,  and 
which  he  so  much  rejoiced  in  towards  the  close  of  life,  saying, '  Although 
my  house  be  not  so  with  God,  yet  hath  he  made  with  me  an  everlasting 


81 

covenant,  ordered  in  all  things  and  sure.'  This  covenant  was  an  ad- 
vance on  that  made  with  Abraham:  it  not  only  contained  a  promise 
that  the  Messiah  should  be  of  his  seed,  but  that  he  should  sit  upon  the 
throne  of  his  father  David,  Isai.  ix.  7;  and  this  was  what  David  him- 
self so  much  rejoiced  in.  2  Sam.  xxiii.  This  covenant  being  understood 
to  include  in  it  all  the  blessings  of  the  Messiah's  kingdom,  is  hence 
called  '  the  sure  mercies  of  David.'  Isai.  Iv.  7,  8. 

Several  things  in  this  psalm  may  apply  to  David  himself,  as  in  ver. 
3.  The  text  also  seems  in  the  first  instance  to  refer  to  him,  ver.  19, 
20,  as  being  chosen  and  exalted  as  the  man  afier  God's  own  heart. 
But  then  it  refers  to  him  chiefly  as  a  type  of  the  Messiah,  the  language 
being  too  strong  to  be  fully  applicable  to  any  mere  man.  We  may 
therefore  very  safely  apply  the  words  of  the  text  to  Christ. 

"  Thou  spakest  in  vision  to  thy  holy  one,"  may  be  rendered  "  to  thy 
holy  ones,"  and  so  may  refer  to  the  prophets,  to  whom  it  was  revealed 
in  visions.  Others  render  it,  "  concerning  thy  holy  one,"  that  is,  Christ, 
as  in  Psal.  xvi.  10.  In  this  view,  three  things  present  themselves  to 
our  meditation — 

I.  The  affecting  truth  implied  in  the  language  of  the  text,  and  that  is, 
our  ruined  and  helpless  state  as  sinners. 

"Laying  help  upon  one  that  is  mighty,"  supposes  that  we  have  de- 
stroyed ourselves.  Hos.  xiii.  9,  We  arc  apt  to  speak  of  this  affecting 
truth  too  much  without  feeling  it ;  but  could  we  realize  our  immortality, 
our  accountableness,  the  character  of  Him  against  whom  we  have  offend- 
ed, the  curse  that  we  are  under,  the  deep-rooted  nature  of  evil  in  our 
hearts,  and  our  utter  inability  to  make  an  atonement,  or  to  deliver  our 
own  souls;  we  should  then  feel  where  we  are. 

A  state  of  wretchedness  which  requires  such  an  interposition,  and  such 
a  Saviour,  must  be  truly  deplorable.  We  are  accountable  creatures,  we 
we  are  sinners,  sinners  against  God,  under  the  curse  of  the  law,  without 
strength,  either  to  avert  his  wrath  or  to  do  his  will.  So  deep  and  in- 
veterate is  our  depravity,  that  it  is  not  in  us  to  repent  or  return  to  God, 
or  do  any  thing  but  add  sin  to  sin.  We  are  in  the  gall  of  bitterness, 
and  in  the  bonds  of  iniquity.  This  is  the  state  in  which  we  see  others 
involved,  and  the  state  in  which  we  ourselves  are  found,  completely 
ruined  and  undone. 

On  this  principle  the  apostles  founded  the  doctrines  of  grace;  of  par- 
don, justification,  and  eternal  life.  All  are  of  sovereign  grace,  the  free 
gift  of  God,  through  a  mediator.  Ephes.  i.  3.  ii.  3.  And  if  this  be  true, 
our  guilty,  helpless,  ruined  condition  as  sinners  is  undeniable. 
All  that  is  called  religion,  which  does  not  begin  here,  tends  to  subvert 
the  gospel,  and  to  set  at  nought  the  remedy  which  God  has  provided. 
Man's  total  depravity,  and  ruined  state  by  nature,  lies  at  the  foundation 
of  the  whole  gospel. 

II.  Consider  God's  laying  help  on  Christ,  as  on  "  one  that  is  mighty." 

It  is  spoken  to  us  as  being  done,  even  before  it  was  revealed  to  the 


82 

prophet.  It  was  done  in  God's  eternal  purpose:  the  remedy  was  pro- 
vided, before  the  disease  existed.  The  Lamb  was  slain,  and  the  king- 
dom prepared,  from  the  foundation  of  the  world.  Christ  also  speaks  of 
a  work  being  committed  to  him,  prior  to  the  incarnation,  which  he  calls 
the  Father's  will.  Psal.  xi.  7,  8.  This  was  to  raise  up  the  tribes  of 
Jacob,  to  restore  the  preserved  of  Israel,  and  to  be  God's  salvation  unto 
the  ends  of  the  earth.  Isai.  Ixix.  6. 

The  whole  issue  of  our  salvation  rested  on  his  interposition.  If  he 
had  failed  like  the  first  Adam,  all  would  have  been  over  with  us. 
If  he  had  been  overcome  by  temptation  in  the  wilderness,  our  redemp- 
tion had  been  impossible.  If  he  had  sunk  under  our  sins,  and 
the  weight  of  divine  vengeance,  we  must  have  sunk  in  irretrievable  per- 
dition. But  it  was  promised  that  he  should  not  fail  nor  be  discouraged, 
till  the  purposes  of  his  heart  were  all  accomplished.  Isai.  xlii.  4. 
ff  his  atonement  had  not  fully  purged  away  our  guilt,  we  could  not  be 
pardoned  and  saved ;  but  he  did  it  by  offering  up  himself,  a  sacrifice  of 
infinite  worth.  Heb.  i.  2.  If  he  had  not  risen  from  the  dead, 
and  ascended  to  glory,  his  work  would  have  been  incomplete :  and  did 
he  not  live  forever  to  make  intercession  for  us,  he  could  not  save  us  to 
the  uttermost.  Heb.  vii.  25.  Every  thing  shows  the  greatness 
of  the  undertaking,  and  the  qualifications  requisite  to  ensure  its  success. 
Let  us  therefore  consider, 

III.  The  suitableness  of  his  character  for  so  great  an  undertaking. 

Christ  is  "  one  that  is  mighty,  one  chosen  out  of  the  people."  The 
former  seems  to  denote  his  divinity,  the  latter  his  humanity.  These  at- 
tributes are  frequently  compared  in  the  holy  Scriptures,  in  reference  to 
the  person  of  Christ,  He  is  '  the  child  born,  and  yet  the  mighty  God  ; 
the  root  and  the  offspring  of  David,  David's  Son  and  David's  Lord  ;  of 
the  fathers,  concerning  the  flesh,  and  yet  over  all,  God  blessed  for  ever.' 

It  was  necessary  that  he  should  sustain  this  twofold  character,  in  or- 
der to  his  making  a  real  atonement  for  sin,  Heb.  ii  14,  17  ;  and  after- 
wards pleading  its  merits  before  the  throne  of  God.  Heb.  iv.  14,  15. 

If  he  had  not  been  "  chosen  out  of  the  people,"  there  would  have 
been  no  fitness  in  his  becoming  a  substitute  for  them;  nor  in  imputing 
to  them  what  he  did  and  suffered  in  their  stead.  If  at  the  same  time  he 
had  not  been  "  the  mighty  one,"  the  Son  of  God,  none  of  this  would 
have  been  availing. 

(1)  Then,  where  God  has  "  laid  help,"  thither  must  we  repair  for 
help;  and  in  coming  to  Christ  we  must  come  as  utterly  helpless  and 
undone.  Isai.  xxviii.  16. 

(2)  Know  also  and  consider  your  own  condition.  Rest  not  any 
where  else,  but  in  him  who  is  mighty  to  save  ;  and  this  not  only  at 
first,  but  all  the  way  through  life,  receiving  from  his  fullness  grace  for 
grace. 


83 


MOTIVES  TO  DILIGENCE  AND  PERSEVERANCE. 

That  ye  be  not  slothful,  but  followers  of  them  who  through  faith  and 
patience  inherit  the  promises. — Hebrews  vi.  12. 

When  we  look  upon  mankind  in  general  we  see  but  few  who  set  out 
in  the  way  to  heaven,  and  fewer  still  who  hold  out  to  the  end.  Many 
professors  in  the  apostle's  time  turned  back,  and  it  was  his  constant  la- 
bour to  seek  after  their  recovery.  This  indeed  is  one  of  the  main  ob- 
jects of  the  epistle  to  the  Hebrews. 

We  see  the  same  thing  still ;  and  more  than  this,  we  feel  them  in  our- 
selves. There  is  a  constant  propensity  to  turn  back,  or  to  stop  short  in 
our  race.  Hence  the  exhortation  in  the  text  is  applicable  to  us,  as  well 
as  to  ihose  to  whom  it  was  originally  addressed. 

I.  Consider  the  evil  against  which  we  are  here  cautioned :  "  that  we 
be  not  slothful." 

This  is  the  opposite  of  that  holy  activity  and  persevering  diligence  in 
the  ways  of  God,  which  the  sacred  writer  himself  exemplified  in  his 
own  conduct,  pressing  towards  the  mark,  and  reaching  after  those  things 
which  are  before.  Phil.iii.  13,  14.  2  Pet.  i.  5,6. 

Slothfulness  arises  from  an  inordinate  love  of  ease.  It  is  a  sin  which 
we  are  apt  to  overlook,  because  it  is  merely  negative,  and  consists  not 
directly  in  doing  evil,  but  in  not  doing  good.  Positive  evils  are  not  so 
lightly  regarded,  such  as  intemperance,  falsehood,  and  deceit:  these 
fill  us  with  alarm.  But  slothfulness  steals  insensibly  upon  us,  and  leads 
on  to  what  is  positively  evil.  No  one  can  begin  to  be  inactive  in  the 
ways  of  God,  but  he  will  begin  to  be  active  in  something  else. 
David's  fall  was  occasioned  in  this  way,  and  it  is  the  first  step  taken  by 
the  tempter  to  ruin  souls.  If  Samson  had  not  first  slept  on  the 

lap  of  ease  and  sensual  indulgence,  he  would  not  have  been  destroyed 
by  the  Philistines.  Almost  all  our  falls  originate  in  a  relaxed  atten- 

tion to  the  interests  of  religion,  in  indifference  to  the  duty  of  prayer  and 
watchfulness,  and  close  walking  with  God;  and  this  leads  on  to  some- 
thing else. 

More  particularly — 

1.  A  general  idleness  in  temporal  things  will  extend  itself  to  the 
concerns  of  religion ;  and  where  the  habit  is  contracted,  it  will  be  ruin- 
ous both  to  our  temporal  and  spiritual  interest.    Prov.  xxiv.  30 — 34. 

But  religious  sloth  is  not  confined  to  this ;  for  we  may  be  very 
diligent  in  other  things,  and  yet  be  heartless  in  religion.  The  Laodi- 
ceans  it  seems  were  men  of  business,  and  had  enriched  themselves  by 
their  industry  ;  but  in  spiritual  things  they  were  poor  and  wretched,  and 
miserable,  and  blind,  and  naked.  Our  earthly  vineyard  may  flourish, 
and  the  vineyard  of  the  soul  lie  waste. 

2.  Slothfulness  is  the  sin  of  those  who  magnify  dijiculties,  and  so 
never  engage  in  any  thing  for  God  in  good  earnest.  They  are 


84 

for  excusing  themselves  in  whatever  requires  any  great  exertion,  or  the 
exercise  of  self-denial.  With  such  characters  as  these  there  is  always 
some  lion  in  the  way,  which  hinders  their  going  forth.  Prov.  xxii.  13. 
xxvi.  13,  14. 

3.  It  is  a  sin  which  characterises  the  unprojitahle  servant,  who  is  to 
be  cast  into  outer  darkness.  It  is  this  which  makes  men  good 
for  nothing  in  the  world,  and  in  the  church  of  God.  Their  talent  is  put 
into  a  napkin,  their  light  under  a  bushel ;  and  like  the  barren  fig-tree, 
they  bring  forth  no  fruit.  Matt.  xxv.  24 — 30.  Luke  xiii.  7. 

4.  It  is  the  great  sin  of  many  who  attend  the  means  of  grace.  They 
go  and  come,  like  the  door  on  its  hinges,  but  make  no  progress.  Prov. 
xxvi.  14.  This  is  the  case  too,  with  a  great  many  ineffectual 
desires  that  never  excite  to  action:  'the  sluggard  desireth,  and  hath 
nothing.'  Many  who  attend  the  preaching  of  the  gospel  think  they  de- 
sire the  blessings  of  salvation,  while  they  have  no  heart  to  seek  after 
them  in  real  earnest. 

5.  It  is  a  sin  which  easily  besets  christians  themselves,  especially  in 
times  of  great  difficulty  and  discouragement.  Under  certain  im- 
pressions there  is  often  a  good  degree  of  zeal,  particularly  in  the  com- 
mencement of  the  christian  life,  and  when  things  go  well  in  the  church 
of  God:  but  when  trials  come  on,  there  is  danger  of  our  relaxing  and 
becoming  slothful.  It  was  so  with  Israel  in  the  wilderness : 
when  the  way  was  found  to  be  hard  and  difficult,  they  were  for  turning 
back  again  to  Egypt,  though  at  first  they  sung  the  praises  of  their  great 
deliverer.  It  was  so  with  the  Galatians :  at  first  they  ran  well,  but 
afterwards  slackened  in  their  course.  The  Hebrews  also  endured  a 
great  fight  of  afflictions  in  the  commencement  of  their  profession,  and 
took  joyfully  the  spoiling  of  their  goods  ;  but  now  they  are  ready 
to  turn  aside,  and  to  faint  in  the  day  of  adversity.  So  in  times 
of  a  great  revival  of  religion,  a  stimulus  is  given  to  general  exertion, 
and  the  zeal  of  many  abounds  ;  but  when  the  church  of  God  is  under  a 
cloud,  all  are  in  danger  of  sinking  into  sloth  and  negligence.  Let  us 
therefore  notice, 

II.  The  example  set  before  us  to  excite  our  diligence :  "  be  ye  fol- 
lowers  of  them  who  through  faith  and  patience  inherit  the  promises." 

There  is  something  very  appropriate  in  the  motive  here  suggested,  as 
it  shows  the  practicability  of  things  which  slothfulness  would  deem  to 
be  impracticable;  and  example  is  much  better  than  precept.  That 
which  has  been  done,  may  be  done  again  :  if  therefore  we  are  tempted 
to  become  slothful  in  the  ways  ofGod,  letus  recollect  the  conduct  of 
believers  in  former  times,  and  derive  encouragement  from  their  example. 
In  particular, 

1.  Consider  the  zeal  and  ardour  of  those  who  have  gone  before  us, 
and  the  difficulties  which  they  overcame.  When  called  to  exer- 

cise self-denial,  let  us  think  of  what  Abraham  did  in  offering  up  his  son, 
and  Moses  in  forsaking  Egypt,  and  refusing  to  be  called  the  son  of  Pha- 
raoh's daughter.  When  blessings  are  suspended,  we  are  ready 
to  faint  and  grow  weary,  and  to  refrain  prayer,  having  no  hope  of  sue- 


85 

cess :  but  at  such  a  time  let  us  remember  Caleb,  who  brought  Israel 
into  the  land  after  Moses  had  left  them  in  the  wilderness.  Josh.  xiv.  11, 
12.  When  hardships  and  dangers  are  in  the  way,  think  of  the 

apostles  and  martyrs  who  counted  not  their  lives  dear  unto  them  for  the 
sake  of  tlie  Lord  Jesus.  When  discouraged   by  the  want  of 

success  in  all  our  labours,  let  us  think  of  Isaiah,  and  also  of  the  Saviour, 
who  laboured  almost  in  vain,  and  spent  their  strength  for  nought.  Isai. 
liii.  1.  xli.x.  4,  5.  If  unhappily  strife  and  contention  should  enter 

in,  let  us  not  forget  that  Paul  and  others  had  similar  trials,  and  yet  their 
zeal  and  ardour  in  the  cause  of  God  were  not  abated. 

2.  Observe  the  means  by  which  they  preserved  and  overcame,  it  was 
by  "  faith  and  patience."  These  graces  are  peculiar  to  the 
present  world,  their  work  is  to  lead  to  Canaan.  It  is  by  "  faith  " 
that  we  are  interested  in  the  promises,  that  we  become  the  children  of 
God,  and  the  heirs  of  eternal  life.  Though  predestinated  to  the  adop- 
tion of  children  it  is  by  faith  that  we  enjoy  the  privileges  of  adoption. 

It  is  by  a  life  of  faith  that  we  endure  the  evils  of  the  present 
world,  looking  at  the  things  that  are  not  seen,  and  which  are  eternal.  2 
Cor.  iv.  17,  18.  "  Patience  "  also  must  have  its  perfect  work  : 

this  is  a  suffering  grace,  and  must  often  be  called  into  exercise.  Faith 
and  patience  united  will  carry  us  through  :  faith  keeps  its  eye  upon  the 
promise  and  patience  waits  for  its  fulfilment. 

3.  The  blessed  end  to  which  they  have  now  attained  :  they  "  inherit 
the  promises."  Some  of  the  promises  are  enjoyed  in  this  life, 
but  the  greater  part  are  reserved  for  the  world  to  come.  We  have  here 
found  the  promises  to  be  true :  strength  has  been  equal  to  our  day,  God 
has  been  with  us  in  six  and  in  seven  troubles,  and  has  never  left  nor 
forsaken  us.  But  a  rest  is  promised,  a  weight  of  glory,  and  a 
crown  of  righteousness.  All  these  are  inherited  by  departed  saints,  and 
shall  finally  be  the  portion  of  all  them  that  believe.  A  little  more  faith,  a 
little  more  patience,  and  the  victory  will  be  achieved. 


NEED  OF  DIVINE  ASSISTANCE  IN  PRAYER. 

Likewise  the  Spirit  also  helpeth  our  infirmities :  for  we  know  not 
what  we  should  pray  for  as  we  ought :  but  the  Spirit  itself  maketh  in- 
tercession for  us  with  groanings  which  cannot  be  uttered. — Romans 
viii.  29. 

Prayer  has  been  the  distinguishing  practice  of  the  godly  in  all  ages,  and 
no  real  believer  can  live  without  it.  Yet  for  this,  as  well  as  for  all 
other  spiritual  duties,  we  are  insufficient,  and  need  the  Holy  Spirit  to 
teach  and  help  us.  Yea,  more  than  in  any  other  duty,  as  it  is  of  all 
others  the  most  spiritual,  and  therefore  the  most  difficult  to  be  performed 
aright.  There  is  no  nearness  to  God  in  this  exercise,  without  a  con- 
siderable degree  of  spirituality,  and  abstraction  from  the  present  world 
VolII.         12 


86 

I.  Consider  our  insufficiency  for  this  great  duty  :  "  We  know  not 
what  we  should  pray  for  as  we  ought. 

It  is  intimated  that  we  are  insufficient  in  two  respects,  both  as  to  the 
matter  and  manner  of  prayer. 

1.  As  to  the  matter  of  prayer :  "we  know  not  what  to  pray  for." 

We  know  some  things  that  we  want,  and  should  ask  for;  but 
on  the  whole  we  are  exceedingly  ignorant  and  uninformed. 

Particularly,  we  are  apt  to  pray  for  many  things  which  if  granted 
would  be  for  our  hurt :  and  '  who  knoweth  what  is  good  for  man  in 
this  life'?'  We  may  think  uninterrupted  health  and  prosperity  would 
be  desirable :  yet  afflictions  are  often  amongst  our  greatest  blessings, 
and  continued  prosperity  might  have  been  our  ruin.  We  may 

think  it  good  that  the  life  of  our  children  and  friends  should  be  spared  ; 
yet  we  know  not  what  they  would  be  to  us,  if  our  desire  were  granted. 
Paul  had  a  thorn  in  the  flesh  which  he  wished  to  have  removed,  but  the 
Lord  saw  it  needful  to  be  there.  We  may  desire  a  station  in 

the  church,  which  we  are  not  qualified  to  occupy  ;  like  the  two  disciples 
who  wanted  to  sit,  one  on  the  right  hand  and  the  other  on  the  left,  in 
the  kingdom  of  their  Lord;  but  were  told  'they  knew  not  what  they 
asked.'  In  all  such  cases  our  feelings  and  wishes  must  be  sub- 

ordinated to  the  will  of  God,  saying  with  our  blessed  Lord,  Not  my  will, 
but  thine  be  done.  We  may  ask  as  he  did,  to  have  the  bitter  cup  re- 
moved ;  but  we  must  also  submit  as  he  did. 

Again  :  We  omit  praying  for  many  things  which  are  essential  to 
our  good.  It  is  well  that  God's  giving  is  not  measured  by  our  asking, 
and  that  he  gives  exceeding  abundantly  above  all  that  we  ask  or  think. 
Ephes.  iii.  20.  We  know  not  the  difficulties  that  lie  before  us, 

and  therefore  cannot  ask  specifically  for  what  is  necessary.  David  saw 
none  of  these  when  he  was  anointed  king,  nor  what  troubles  would  at- 
tend his  reign.  If  Peter  had  been  duly  aware  of  the  temptation  that 
would  befall  him,  he  might  have  prayed  against  that  fatal  hour:  but  it 
was  well  that  Christ  foresaw  it,  and  prayed  ibr  him  that  his  faith  might 
not   fail.  Every  day  of  our  lives  we  know  not  what  to  ask  in 

particular,  and  can  only  commit  our  way  unto  the  Lord,  that  our  goings 
may  be  established. 

2.  Ks  io  the  manner  of  praying :  "we  know  not  what  we  should 
pray  for  as  we  ought,"  Even  in  those  things  which  we  know 
we  ought  to  pray  for,  we  know  not  how  to  ask  aright,  or  in  a  proper 
manner.  There  are  some  things  which  we  know  we  need,  as  our 
daily  bread,  the  forgiveness  of  our  sins,  and  to  be  kept  from  temptation  : 
yet  we  know  not  how  to  pray  for  them  in  such  a  manner  as  is  required. 

It  is  intimated  in  the  text  that  there  is  something  belonging  to 
the  manner  of  true  prayer,  which  is  necessary  to  render  it  acceptable 
in  the  sight  of  God;  and  that  those  who  draw  near  to  him  are  required 
1o  pray  "  as  they  ought."  This  may  include  the  following  particulars  — 
(1)  That  our  hearts  be  fixed,  and  engaged  with  God  in  this  sacred 
duty.  It  must  be  the  prayer  of  faith,  pleading  the  promises,  and  rely- 
ing on  their  fulfilment.  But  how  difficult  it  is  to  have  our  hearts 
thus  engaged,  thus  intently  fixed  on  the  great  object  of  prayer :  how 
prone  to  turn  aside  like  a  deceitful  bow ! 


87 

(2)  That  we  approach  God  with  humility  and  deep  abasement.     The 

gospel  has  placed  us  on  low  ground,  and  there  we  must  stand  whenever 
we  appear  before  God ;  as  sinners  ready  to  perish,  as  utterly  unworthy, 
cryinfT  out  with  the  publican,  God  be  merciful  to  me  a  sinner.  The 
Pharisee  prayed,  but  knew  not  how  to  pray  as  he  ought,  and  it  availed 
nothinfT.  See  the  case  of  the  poor  woman,  who  did  pray  as  she 

ought.  Matt.  XV.  22 — 28.  It  is  such  importunate  prayer  that  takes  the 
kingdom  of  heaven  by  violence. 

(3)  That  our  expectations  from  God  should  be  enlarged.  To  pray 
"  as  we  ought,"  we  must  desire  much  and  hope  for  much.  We  must 
believe  in  God's  truth  and  goodness,  in  Christ's  alsufficiency  and  willing- 
ness to  save.  '  Open  thy  mouth  wide,  and  I  will  fill  it.'  We  must 
pray  always,  and  not  faint ;  and  then  like  Jacob  we  shall  prevail. 
This  however  is  the  manner  of  prayer  for  which  we  feel  our  insuffi- 
ciency, and  need  the  influence  of  the  Holy  Spirit.  We  find  it  difficult, 
as  Job  did,  to  order  our  speech  aright  before  him,  by  reason  of  dark- 
ness; but  if  we  possess  the  spirit  of  faith,  we  shall  prevail  notwith- 
standing. 

(4)  That  we  urge  those  pleas  which  God  delights  to  honour.  W^hat 
these  are  we  may  see  in  some  examples  of  successful  prayer,  and  shall 
find  that  they  were  all  derived  from  the  honour  and  glory  of  God,  his 
covenant  faithfulness  and  truth,  and  the  prevailing  name  of  the  Lord 
Jesus.  When  Moses  pleaded  for  Israel,  he  pleaded  the  name 
and  the  faithfulness  of  God.  Exod.  xxxii.  10 — 14.  When  Solo- 
mon asked  great  things  for  Israel,  and  that  God  would  forgive  his  peo- 
ple, his  plea  is  the  covenant  promise  which  he  had  given.  1  Kings  viii. 
25,  3d,  39.  Hezekiah  did  the  same,  and  also  the  apostles  of 
our  Lord,  Isai.  xxxvii.  14,  Acts  iv.  30. 

II.  Observe  how  much  we  are  indebted  to  the  assistance  of  the  Holy 
Spirit,  in  the  performance  of  this  important  duty. 

He  is  said  to  »'  help  our  infirmities,"  and  to  *'  make  intercession  for 
us."  Without  his  influence  there  is  no  true  prayer :  we  must  pray  with 
the  Spirit  and  with  the  understanding  also.  Saul  had  been  in 

the  habit  of  prayer  while  a  pharisee  ;  yet  when  he  was  converted  it  was 
said,  '  Behold  he  prayeth,'  for  he  had  never  truly  prayed  before. 
The  inhabitants  of  Jerusalem  were  no  doubt  accustomed  to  attend  the 
worship  of  the  sanctuary ;  yet  it  was  not  till  the  Holy  Spirit  was  poured 
out  upon  them  that  they  began  to  pray  in  real  earnest.  Zech.  xii.  10. 
Nor  do  believers  ever  prevail  in  prayer  and  supplication, 
but  by  his  assistance.  Such  are  their  "  infirmities,"  their  ignorance, 
weakness,  and  wanderings  of  heart. 

The  "  intercession  "  of  the  Holy  Spirit,  is  not  like  that  of  Christ's  : 
the  latter  is  for  us,  but  this  is  in  us.  It  is  the  Holy  Spirit  that  inspires  us 
with  a  spirit  of  prayer,  and  it  is  he  that  teaches  us  both  how  and  what  to 
pray  for  as  we  ought.  He  never  excites  desires,  but  such  as  are 

according  to  the  will  of  God.  The  Lord  also  is  said  to  know  the  mind 
of  the  Spirit,  or  what  is  of  his  inditing  ;  and  knowing  this,  he  will  as- 
suredly answer.  It  is  the  Holy  Spirit  that  endues  the  mind  with 


88 

sacred  fervour  and  earnestness,  and  furnishes  it  with  sweetness  of  ex- 
pression in  prayer.  When  the  mind  is  overwhelmed  with  grief  and  an- 
guish, and  unable  to  give  utterance  to  the  heart,  he  interprets  "  the  groans 
that  cannot  be  uttered,  and  maketh  intercession  for  us." 

IMPROVEMENT. 

(1)  We  are  taught  to  acknowledge  our  utter  insufficiency  for  what  is 
good,  and  that  the  whole  of  our  salvation  is  of  grace.  We  can  do 
nothing  as  we  ought,  and  therefore  nothing  to  deserve  mercy  at  the 
hands  of  God. 

(2)  While  we  feel  and  own  our  insufficiency,  let  us  not  presume  to 
deny  our  obligations ;  for  we  are  not  only  at  the  same  time  to  pray,  but 
required  to  pray  as  we  ought. 

(3)  We  are  from  hence  furnished  with  a  criterion  by  which  to  judge 
of  our  own  religion  ;  for  it  is  here  taken  for  granted  that  the  Lord's 
people  are  a  praying  people,  and  that  they  account  it  good  to  draw  near 
unto  God. 

(4)  We  are  here  taught  to  cherish  the  influence  of  the  Holy  Spirit,  to 
depend  upon  it  in  the  performance  of  every  spititual  exercise,  and  to  ad- 
mire the  infinite  compassion  of  God  the  Holy  Spirit  to  our  manifold  in- 
firmities. 


IMPORTANCE  OF  IMPROVING  OUR  PRESENT  ADVAN- 
TAGES. 

Then  said  Jesus  unto  them.  Yet  a  little  ivhile  is  the  light  with  you. 
Walk  while  ye  have  the  light,  lest  darkness  come  upon  you :  for  he 
that  walketh  in  darkness  knoioeth  not  tchither  he  goeth — John  xii.  35. 

Our  blessed  Lord  was  now  going  up  to  the  feast  at  Jerusalem,  preach- 
ing as  he  went,  and  all  the  while  with  death  in  view.  It  was  at  this  feast 
that  he  was  to  suffer,  and  the  time  of  his  departure  was  now  at  hand. 
Yet  he  met  with  many  cavillers,  who  believed  not  on  him,  though  he  had 
done  so  many  miracles  among  them.  They  in  efl^ect  tell  him  in  ver. 
34,  that  the  law  speaks  of  the  Messiah  as  abiding  forever,  yet  you  speak 
of  the  Son  of  man  as  dying:  who  is  he  then?  He  cannot  be  the 
Messiah  I  To  this  objection  the  words  of  the  text  are  an  answer, 

in  which  we  see  that  our  Lord  refuses  to  keep  up  a  dispute  with  cavil- 
lers, and  proceeds  to  warn  them  of  their  dangen-,  and  to  exhort  them  to 
repentance. 

(1)  In  the  words,  "a  little  while,"  he  refers  to  his  own  death,  which 
was  now  approaching,  and  to  what  would  follow  upon  it.  It  is  as  if  he 
had  said.  You  will  not  have  me  long ;  and  the  kingdom  of  God  itself 
will  be  taken  from  you,  and  given  to  the  gentiles. 

(2)  He  does  not  speak  of  the  light  as  being  extinguished,  but  as  de- 


89 

parting  from  them.  It  was  thought  that  by  putting  him  to  death,  they 
should  quench  the  light  which  was  so  ofTensive  lo  them  ;  but  like  the  sun, 
he  only  departed  from  their  hemisphere,  to  shine  still  brighter  in  another. 
The  stone  would  be  made  the  head  of  the  corner,  though  rejected  by 
these  master  builders. 

(3)  Christ  exhorts  them  to  make  much  of  their  present  mercies. 
•'  Walk  while  ye  have  the  light :"  follow  its  dictates,  and  make  it  your 
guide  to  an  eternal  world.  1  am  the  light  of  the  world,  said  he  on  ano- 
ther occasion  :  he  that  followeth  me  shall  not  walk  in  darkness. 

(4)  He  warns  them  of  the  consequences  of  neglecting  their  present 
mercies  and  advantages,  that  "  darkness  would  soon  come  upon  them," 
and  they  would  not  know  "  whither  they  were  going."  They  would  be 
stumbling  on  the  dark  mountains,  not  knowing  but  the  next  step  would 
plunge  them  into  endless  ruin. 

This  subject  is  applicable  to  us,  as  well  as  to  the  Jews.  We  have  at 
present  thelight  of  the  gospel,  but  it  will  be  only  for  a  little  time.  Those 
who  neglect  it  may  be  deprived  of  it  in  the  present  life  ;  or  if  not,  they 
must  soon  be  taken  from  it,  and  sent  into  a  world  where  its  sound  shall 
not  be  heard.     Hear  then  the  voice  of  Christ :  and — 

I.  Attend  to  the  exhortation  :  "  Walk  while  he  have  the  light." 

In  general,  take  the  gospel  for  your  guide  to  an  eternal   world,   and 
walk  in  this  light  of  the  Lord.     Isai.  ii.  5. 
More  particularly — 

1.  Beware  of  shutting  your  eyes  against  the  light.  The  .Tews 
did  this  to  an  awful  degree,  and  their  posterity  do  the  same  to  this  day. 
Acts  xxviii.  27.  So  also  do  modern  deists,  and  many  others 
who  are  called  christians.  They  renounce  the  leading  doctrines  of  the 
gospel  because  they  do  not  suit  their  pride  and  self-sufficiency.  This  is 
often  followed  with  judicial  blindness  and  hardness  of  heart.  John 
xi.  41. 

2.  Beware  of  making  cavilling  ohjections  to  the  gospel,  like  what  we 
find  in  ver.  34.  you  may  read  the  bible,  and  find  in  it  nothing 
but  stumbling  blocks  :  and  he  that  goes  to  it  full  of  his  own  wisdom  will 
do  this.  We  must  become  fools  that  we  may  be  wise,  and  sit 
as  little  children  at  the  feet  of  Jesus.  He  that  doeth  the  will  of  my 
Father,  saith  our  Lord,  shall  know  of  the  doctrine  that  I  teach. 

But  instead  of  this,  and  instead  of  walking  in  the  light,  there  are  some 
whose  whole  life  is  spent  in  forming  objections,  that  '  the  ways  of  the 
Lord  are  not  equal,'  while  the  true  cause  will  be  found  to  be  that  '  their 
ways  are  not  equal.'  Where  this  unbelieving  and  capacious 

spirit  is  cherished,  Christ  will  not  condecend  to  instruct,  but  proceeds  to 
reprove,  and  to  warn  of  danger.  Beware  then,  lest  ye  be  given  up  to 
stumble,  and  fall,  and  perish.  Acts  xiii.  41. 

3.  Take  heed  of  treating  the  gospel  merely  as  a  matter  of  specula- 
tion. "  Walking  in  the  light "  is  practical  and  opposed  to  mere  theo- 
retical knowledge.  Many  who  do  not  openly  reject  the  word,  but  would 
seem  to  be  its  friends,  hearing  it  from  time  to  time,  and  perhaps  admit 
and  contend  for  its  literal  import,  yet  do  it  all  in  a  speculative  way,  and 


90 

never  walk  by  it  as  a  light  to  their  feet,  and  a  lamp  to  their  paths. 
The  great  point  however  is,  to  be  doers  of  the  word,  and  not  hearers 
only  ;  for  such  shall  be  blessed  in  their  deed.  Truly  to  walk  in 

the  light,  is  to  give  up  ourselves  to  be  saved  and  governed  by  the  truth 
as  it  is  in  Jesus,  to  come  to  him  as  weary  and  heavy  laden,  and  as 
ready  to  perish.  Matt.  xi.  29.  The  light  of  the  gospel  shows  us 

the  way  of  acceptance  with  God  ;  and  he  that  walks  in  this  light  gives 
up  all  self-dependance,  and  trusts  alone  to  the  blood  of  the  cross  for  par- 
don and  eternal  life. 

II.  Attend  to  the  warning  given :  Walk  while  ye  have  the  light,  "  lest 
darkness  come  upon  you." 

Our  Lord  said  this  in  reference  to  the  present  life  :  the  Jews  in  reject- 
ing him  would  be  left  in  a  state  of  mental  blindness  and  unbelief:  and 
those  who  reject  the  gospel,  sink  into  a  state  of  heathen  darkness  and 
irreligion.  In  proportion  also  to  the  degree  of  light  previously  enjoyed, 
such  will  be  the  darkness  which  succeeds.  Hence  we  see  some  are 
given  up  to  believe  a  lie,  because  they  had  pleasure  in  unrighteousness, 
and  the  light  that  is  in  them  is  worse  than  darkness.  They  walk  on 
not  knowing  whither  they  are  going.  Others  become  hardened 

and  insensible,  blind  to  their  own  danger,  and  beyond  the  reach  of  con- 
viction ;  they  scorn  to  be  instructed  or  reproved.  Thus  many  under  the 
gospel  live  and  die. 

Pause  then  and  think,  how  awful  it  is  to  be  without  the  light  and  the 
hope  of  the  gospel,  so  as  to  know  not  whither  you  are  going !  It  is 
painful  to  a  good  man  to  be  without  light  and  comfort,  and  to  be  in 
doubt  about  his  state,  though  he  may  be  right  in  the  main :  but  to  be  in 
the  way  to  hell,  and  not  know  it,  is  awful  beyond  description.  If  we  re- 
ject the  gospel,  we  are  at  once  involved  in  heathenism,  and  at  death  we 
go  offin  the  dark  ;  or  if  any  light  remains,  it  is  only  such  as  glares  into 
the  infernal  world,  accompanied  with  a  fearful  looking  for  of  judgment, 
and  of  fiery  indignation  which  shall  devour  the  adversary. 


COMPASSION  OF  GOD  TO  THE  NEEDY  AND  THE 
DESTITUTE. 

A  father  of  the  fatherless,  and  a  judge  of  the  widows,  is  God  in  his 
holy  habitation.  God  setteth  the  solitary  in  families:  he  bringeth  out 
those  which  are  bound  with  chains :  but  the  rebellious  dwell  in  a  dry 
land. — Psalm  Ixviii.  5,  6. 

The  former  verses  give  a  display  of  the  greatness  of  God,  in  exer- 
cising universal  dominion  over  the  whole  creation,  and  represent  this  as 
matter  of  exceeding  great  joy  to  the  righteous.  In  the  text  we  are  di- 
rected to  contemplate  the  goodness  and  compassion  of  God  to  the  poor 


91 

and  needy:  'for  though  the  Lord  be  high,  yet  hath  he  respect  unto  the 
lowly.'  How  sweet  is  the  contrast  in  ver.  4,  5 ;  and  liow  wonderful 
the  divine  compassion  ! 

There  are  two  senses  in  which  the  text  is  eminently  true  of  God  : — 
in  a  way  of  providence,  and  also  in  a  way  of  grace. 

I.  View  the  compassion  of  God  in  a  way  of  providence.  "  A  father 
of  the  fatherless,  and  a  judge  of  the  widows,  is  God  in  his  holy  habita- 
tion." 

This  is  meant  of  those  who  are  really  fatherless,  and  may  also  be  un- 
derstood of  such  as  are  left  destitute  and  forsaken,  even  though  their 
fathers  are  living,  as  in  Psal.  xxvii.  10.  It  is  here  implied  that 

the  widow  and  the  fatherless  are  generally  unprotected,  and  liable  to  be 
oppressed.  Such  is  the  slate  of  human  nature,  that  those  who  are  weak 
and  defenceless  are  in  danger  of  falling  a  prey  to  the  rich  and  powerful, 
from  whom  they  ought  rather  to  expect  protection :  and  even  where 
there  is  no  design  to  oppress,  they  are  often  unknown,  overlooked,  and 
forgotten,  and  treated  with  wrongs  and  insults.  Now  God,  even 

he  who  rideth  upon  the  heaven  of  heavens,  will  have  a  special  regard  to 
such,  and  be  their  father  and  their  judge. 

1.  This  is  evident  from  a  law  expressly  made  in  their  favour,  under 
the  former  dispensation,  and  sanctioned  by  an  awful  threatening,  in  case 
of  their  being  oppressed.  Exod.  xxii.  22 — 25.  And  though  this  law 
was  given  to  the  children  of  Israel,  the  moral  part  of  it  is  equally  bind- 
ing upon  us,  for  nothing  can  be  a  greater  violation  of  moral  principle 
than  a  disregard  of  justice  and  benevolence. 

2.  The  compassion  of  God  to  the  widow  and  the  fatherless  appears  in 
his  making  a  kind  and  merciful  spirit  towards  them  an  essential  part 
of  Christianity  itself.  James  i.  21.  This  is  so  necessary  to  the  exis- 
tence of  true  religion  under  every  dispensation,  that  neither  our  devo- 
tion, nor  our  love  to  God,  will  be  accounted  as  any  thing,  where  this 
disposition  is  wanting.  Benevolence  towards  men  is  not  indeed  the 
whole  of  religion,  but  it  is  so  essential  an  ingredient  in  the  character  of 
a  christian,  that  none  of  the  other  virtues  can  exist  without  it :  and  an 
apostle  infers  that  where  love  is,  none  of  the  rest  are  wanting.  Rom. 
xiii.  10. 

3.  In  his  pleading  the  cause  of  the  oppressed,  and  avenging  the 
wrongs  that  are  done  them.  Psal.  ciii,  6.  He  has  done  this  in  number- 
less instances,  and  will  continue  to  be  their  father  and  their  judge.  Prov. 
xxii.  22,  2.3. 

4.  In  raising  them  up  friends  that  shall  feel  for  them  and  comfort 
them.  God  usually  works  by  second  causes,  and  provides  means  and 
instruments  for  this  purpose  ;  and  thus  he  shows  favour  and  compassion 
to  the  poor  and  needy.  Instances  of  this  kind  are  innumerable,  and  it 
becomes  us  to  see  the  hand  of  God  in  all.     2  Cor.  vii.  6. 

5.  By  actually  providing  for  the  widow  and  the  fatherless  by  his 
overruling  providence.  How  evidently  was  this  the  case  with  respect 
to  Hagar,  and  her  son  Ishmael,  in  the  wilderness.  Gen.  xxi.  14 — 20. 
The  widow  of  Sarepta  was  preserved  in  a  time  of  famine,  by  the  Lord's 


92 

sending  to  her  Elijah  the  prophet,  to  multiply  the  cruse  of  oil  that  it 
might  not  fail.  1  Kings  xvii.  In  a  similar  manner  the  Shunamite  and 
her  son  found  mercy,  in  a  time  of  great  alTiiclion.  2  Kings  iv.  1 — 7. 
In  short,  he  pities  and  blesses  all  who  put  their  trust  in  him,  for  he  is 
•  the  Saviour  of  all  men,  but  especially  of  those  that  believe,' 

Another  instance  of  his  compassion  towards  the  same  characters,  is, 
that  "  he  settelh  the  solitary  in  families."  The  lonely  and  the  destitute 
are  often  thus  provided  for;  and  if  we  are  blessed  with  agreeable  con- 
nections and  friends,  it  is  the  Lord's  doing,  and  to  him  alone  the  praise 
is  due. 

Again  :  "  He  bringeth  out  those  which  are  bound  with  chains."  The 
Lord  looseth  the  prisoner,  and  preserveth  such  as  are  appointed  to  die. 
All  that  is  good,  beneficent  and  kind,  is  to  be  ascribed  to  him  :  the  com- 
passion of  creatures  is  nothing  but  a  stream  issuing  from  the  fountain 
of  mercy. 

"But  the  rebellious  dwell  in  a  dry  land."  Here  the  opposite  charac- 
ter is  intended,  such  as  oppress  the  poor  and  needy ;  and  to  them  is  ap- 
pointed a  miserable  portion  even  in  this  life.  With  all  their  unjust 
gains  they  are  not  so  well  off  as  the  widow  and  the  fatherless  who  trust  in 
God,  even  though  they  be  poor  and  mean.  The  text  may  also  apply 

to  "  rebellious  "  children,  in  contradistinction  to  the  "  fatherless  :  "  these 
shall  never  prosper,  but  "  dwell  in  a  dry  land."  The  Lord  generally 
shows  his  displeasure  against  impious  and  disobedient  children,  and  pun- 
ishes them  with  a  succession  of  evils  in  the  methods  of  his  providence. 
Prov.  XXX.  17. 

II.  Consider  the  compassion  of  God  towards  the  needy  and  the  desti- 
tute, in  the  dispensations  of  his  grace. 

Viewed  as  sinners,  we  are  all  like  fatherless  children,  or  orphans  in 
the  world.  We  are  aliens  from  the  commonwealth  of  Israel,  strangers 
from  the  covenants  of  promise,  without  God,  and  without  hope.  We 
are  like  the  outcast  whom  no  one  pitied,  Ezek.  xvi.  5  :  we  have  ruined 
ourselves,  and  there  is  none  to  save.  But  in  the  helpless  state, 

God  acts  the  part  of  a  father  towards  us.  Hos.  xiv.  3.  He  adopts  us  into 
his  family,  gives  us  a  goodly  heritage  and  makes  us  sons  and  daughters 
of  the  Lord  Almighty.  Jer.  iii.  19.  2  Cor.  vi.  17,  18.  If  we 

cannot  with  confidence  call  him  our  Father,  we  may  at  least  plead  that 
we  are  fatherless  without  him.  Lam.  v,  1 — 3. 

(1)  We  may  learn  from  hence  what  true  religion  is.  It  is  to  be  like 
God,  to  feel  and  act  in  some  measure  as  he  does ;  to  be  merciful,  even 
as  our  Father  who  is  in  heaven  is  merciful.  Matt.  v.  45 — 48.  Let  no 
man  deceive  himself  with  notions  of  piety,  while  a  stranger  to  genuine 
benevolence,  for  this  is  made  essential  to  the  character  of  the  elect  of 
God.  Col.  iii.  12.  1  John  iii.  17. 

(2)  What  encouragement  is  here  to  trust  in  God,  under  the  most 
painful  bereavements.  What  a  consolation  to  the  truly  godly  when 
they  come  to  die,  and  leave  behind  them  their  dearest  friends  and  father- 
less children  in  an  evil  world  1  Jer.  xlix.  11.  God  will  be  their  father, 
their  protector,  and  their  judge.  Psal.  x.  14,  17,  18. 


93 


JONAH'S  DESPONDENCY. 

Then  I  said,  I  am  cast  out  of  thy  sight :  yet  will  I  look  again 
towards  thy  holy  temple. — Jonah  ii.  4. 

The  Scriptures  furnish  but  little  narrative  of  the  prophets,  but  the 
book  of  Jonah  is  chiefl)'-  in  the  form  of  a  history.  It  narrates  with  great 
distinctness  the  leading  circumstances  of  a  particular  prophecy,  which 
was  delivered  against  what  was  then  considered  the  metropolis  of  the 
heathen  world,  the  city  of  Nineveh,  and  the  head  of  the  Assyrian  empire. 

This  brief  but  interesting  history  shows  us,  that  God  was  not  unmind- 
ful of  the  heathen  at  this  early  period.  The  people  of  Israel  were  God's 
witnesses,  and  the  fear  of  them  was  impressed  upon  the  surrounding  na- 
tions, as  appears  by  the  effect  produced  upon  the  mariners  who  accom- 
panied Jonah  to  Tarshish,  and  also  upon  the  Ninevites  by  the  minis- 
try of  the  prophet.  The  former  '  feared  exceedingly,'  when  they  found 
that  he  was  the  servant  of  Jehovah  ;  and  the  latter  repented  in  sackcloth 
and  ashes. 

Jonah's  being  raised  up  for  the  express  purpose  of  going  with  God's 
message  to  the  Ninevites,  seems  to  have  been  a  presage  of  gosf)el  times, 
when  the  word  of  truth  should  be  sent  to  all  nations  by  the  ministry  of 
the  apostles,  who  were  especially  commissioned  to  carry  the  tidings  of 
salvation  to  the  gentiles. 

The  text  in  its  connection  states  the  very  crisis  of  Jonah's  affliction, 
when  on  the  borders  of  despair,  and  the  means  by  which  that  despair 
was  prevented. 

(1)  We  see  the  disobedient  prophet  fleeing  from  God,  and  going  in  a 
way  opposite  to  that  which  he  was  directed  to  pursue.  God  sent  him 
to  Nineveh,  but  he  went  down  to  Tarshish.  * 

(2)  A  tempest  is  sent  in  pursuit  of  him.  He  who  holds  the  winds  in 
his  fists,  and  the  waters  in  the  hollow  of  his  hand,  gives  commission  for 
both  to  overtake  and  chastise  the  disobedient  prophet. 

(3)  All  the  parties  were  alarmed,  except  himself,  for  he  was  asleep 
at  the  bottom  or  in  the  hold  of  the  ship.  Jonah  is  reproved  for 
his  stupidity  by  the  heathen  mariners,  is  afterwards  taken  by  lot,  con- 
fessing his  country,  his  religion,  and  his  sin,  and  in  the  sequel,  reads 
his  own  condemnation.  We  see  humanity  struggling  for  his  de- 
liverance, but  in  vain.  We  witness  the  apparent  conversion  of  the  hea- 
then sailors,  and  hear  them  cry  to  Heaven  for  mercy  ;  while  the  prophet 
of  the  Lord  is  prayerless  and  unaffected.  What  a  load  of  guilt  must  at 
this  moment  press  upon  his  conscience!  In  this  state  he  is  at 
length  cast  into  the  sea  :  now  he  sinks,  and  is  swallowed  up  by  an  in- 
habitant of  the  deep.  Afterwards,  when  recovered  from  this 
state,  he  wrote  the  account,  and  tells  us  what  passed  in  that  perilous 
situation. 

The  text  describes  him  as  sinking  in  despair ;  but  at  the  last  mo- 
ment a  ray  of  hope  darts  into  his  soul,  and  he  is  saved  from  de- 
struction. 

Vol.  II.         13 


94 

I.  Notice  a  few  things  in  the  case  of  Jonah  relative  to  his  despair. 

His  state  of  mind  is  depicted  in  very  affecting  language :  "  I  said,  I 
am  cast  out  of  thy  sight." 

1.  Observe  the  iviport  of  the  expression.  It  is  not  to  be  taken 
literally;  for  whither  can  we  flee  from  his  presence?  Psal.  cxxxix.  7 — 
12.  The  expression  no  doubt  alludes  to  the  practice  of  princes  and  great 
men,  who  admit  their  friends  and  favourites  into  their  presence,  and 
banish  offenders  from  their  sight.  Thus  a  highly  favoured  land  is  said 
to  have  the  eyes  of  the  Lord  continually  upon  it,  Deut.  xi.  12 ;  and  a 
people  who  had  greatly  offended  are  cast  out  of  his  sight.  2  Kings  xvii. 
18.  xxiv.  3.  Jonah  had  been  highly  favoured  in  several  respects. 
He  was  an  Israelite,  a  worshipper  of  the  true  God  :  and  now  he  is  cast 
away,  and  must  die  amongst  heathen  idolaters,  and  no  eye  to  pity  him. 

He  was  a  prophet,  and  sent  as  God's  ambassador:  but  now 
he  must  be  cast  off,  and  God  will  employ  him  no  more.  He  was 

a  religious  character,  had  enjoyed  communion  with  God,  and  possessed 
the  hope  of  eternal  life  :.  but  what  could  he  think  now,  and  whither  must 
he  flee  for  refuge  !, 

2.  The  awfulness  of  that  event  which  he  anticipated — to  be  "  cast 
out  of  God's  sight,"  and  to  see  his  face  no  more  1  Without  this 
the  world  would  be  nothing:  but  he  is  also  cast  out  of  the  world.  This 
is  the  very  essence  of  all  misery,  of  final  destruction;  to  be  banished 
from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power.  Yet 
all  this  did  the  unhappy  prophet  now  anticipate;  and  no  wonder  there- 
fore that  he  is  overwhelmed. 

3.  Mark  the  correspondence  between  the  punishment  and  the  offence. 

Jonah  fled  from  the  presence  of  the  Lord,_and  now  the  Lord 
departs  from  him..  He  disobeys  the  voice  of  the  Lord,  and  now  his 
voice  must  not  be  heard.     He  is  cast  out,  and  no  power  can  save  him. 

4.  The  excess  to  which  his  fears  had  driven  him:  he  is  now  on  the 
very  borders  of  despair.  "  I  said,"  I  am  cast  out  of  thy  sight. 
But  it  was  not  really  so,  though  he  said  it,  and  thought  it  had  been  so. 
It  was  the  language  of  his  fears ;  and  happy  for  him  that  it  was  beyond 
the  truth.  Others  also  have  said  the  same  concerning  them- 
selves, and  were  mistaken.     Psal.  Ixxvii,  7 — 10. 

5.  The  piety  which  is  nevertheless  discovered  in  the  prophet's  com- 
plaint. It  is  not  so  much  the  punishment  of  sense  as  of  lossihat 
is  included  in  it,  and  this  is  what  most  deeply  affected  him.  Wicked  men 
would  have  felt  the  former  only,  as  Cain  and  Judas ;  but  to  be  deprived 
of  God's  presence  and  blessing,  is  what  a  good  man  cannot  bear.  Psal. 
Ixiii.  3.     Ixxiii.  25. 

Proceed  to  notice  the  hope,  though  faint,  which  Jonah  cherished  while 
in  this  desponding  state,  "Yet  will  I  look  again  towards  thy  holy 
temple." 

(1)  It  was  not  the  temple  as  a  material  building  to  which  he  looked, 
but  as  God's  dwelling-place;  particularly,  as  the  residence  of  the  ark 
and  the  mercy  seat,  from  whence  he  communed  with  his  people.     As 


95 

the  substance  of  these  types  and  symbols,  Christ  is  the  true  propitiato- 
ry, to  which  sinners  must  look  for  acceptance  with  God.  Rom.  iii.  25. 
1  John  ii.  1. 

(2)  Looking  to  the  temple  had  the  promise  of  prayer  being  heard  and 
answered,  and  this  it  was  that  encouraged  the  prophet  to  direct  his  eye 
towards  that  holy  place.     1  Kings  viii.  38,  39.     Psal.  v.  7. 

(3.)  This  was  not  the  first  time  that  Jonah  had  prayed  with  his  face 
towards  Jerusalem,  and  therefore  he  encourages  himself  to  look  "  again." 
He  who  has  once  tried  this  means  of  relief,  cannot  but  try  it  again  ; 
prayer  is  the  only  balm  to  a  wounded  spirit.  What  a  mercy  is  it,  not 
to  be  a  stranger  to  this  holy  exercise,  and  to  know  where  to  look  and 
whither  to  go  in  a  time  of  trouble. 

II.  Endeavour  to  derive  some  instruction  from  the  subject. 

1.  We  are  warned  not  to  draw  any  positive  conclusion,  as  to  the  state 
of  the  departed.  Had  we  been  left  to  decide  on  Jonah's  case  at 
the  time  he  was  cast  into  the  sea,  we  should  have  entertained  but  little 
hope  of  his  salvation.  Considering  him  dying  as  it  were  in  a  state  of 
impenitence,  and  in  the  very  act  of  disobedience  to  God,  we  should  have 
thought  him  an  apostate,  and  gone  to  perdition.  What  took  place  after 
he  w^as  cast  away,  and  cast  out  of  God's  sight  as  he  thought,  was  all 
concealed  from  human  eyes,  and  therefore  left  no  room  for  the  exercise 
of  human  judgment. 

2.  Let  us  beware  of  disobeying  the  divine  command,  and  o^  fleeing 
from  the  presence  of  the  Lord.  If  we  neglect  his  service,  and 
turn  our  back  upon  his  work  ;  if  we  rebel  against  his  word,  or  neglect 
to  seek  his  glory ;  we  may  expect  to  be  cast  out  of  his  sight.  They 
that  observe  lying  vanities,  forsake  their  own  mercies. 

3.  If  any  have  sinned,  yet  let  them  not  despair.  So  long  as 
we  are  out  of  hell,  there  is  hope  concerning  us,  hope  in  God  through  a 
Mediator.  There  is  a  mercy  seat  to  which  we  may  repair,  and  we  are 
invited  to  come  boldly  to  it,  that  we  may  obtain  mercy,  and  find  grace 
to  help  in  time  of  need.  Heb.  iv.  16.  An  Intercessor  also  is  provided, 
who  can  save  to  the  uttermost  all  that  come  unto  God  by  him.  Heb. 
vii.  25. 

4-  If  any  have  lost  the  light  of  God's  countenance,  and  are  walking 
in  darkness,  let  them  seek  it  in  the  way  they  first  obtained  it,  and 
look  "  again"  towards  his  holy  temple.  Let  them  come  as  poor  and 
wretched,  and  ready  to  perish.  There  is  still  a  temple,  an  altar,  and  a 
mercy  seat. 


96 


CHRIST  THE  LIFE  AND  PORTION  OF  HIS  PEOPLE. 

He  that  hath  the  SoJi,  hath  life  ;  and  he  that  hath  not  the  Son  of  Gody 
hath  not  life. — 1  John  v.  12. 

The  apostle  John  delights  to  speak  of  Christ,  and  to  dwell  upon  the 
glory  of  his  character  as  the  Son  of  God.  He  often  introduces  him 
under  this  appellation,  and  it  is  with  a  view  to  exalt  him  that  he  thus 
speaks  of  him  in  the  text.  The  import  of  this  language  is.  If  you  have 
but  Christ,  you  have  every  thing  ;  but  without  him,  whatever  else  you 
may  possess,  you  have  nothing.  All  that  is  good  and  desirable  is  denoted 
by  the  term  "  life,"  and  not  merely  a  perpetuity  of  existence. 

I.  Enquire  what  it  is  to  "  have  the  Son  of  God." 

In  general  it  denotes  a  specific  interest  or  propriety  in  him  as  our  por- 
tion, to  possess  or  to  enjoy  him  as  our  own.     More  particularly — 

1.  This  language  implies  that  Christ  is  the  gift  of  God,  that  he  might 
be  the  portion  of  them  that  believe.  He  became  man,  lived  and 
died,  rose  and  ascended,  not  for  himself,  but  for  others.  As  the  head 
does  not  exist  for  iff  elf,  but  for  the  body,  and  the  stock  for  the  branches; 
so  Christ  did  nothing,  suffered  nothing  for  himself,  but  for  us. 

2.  It  is  implied  that  Christ  is  the  great  depository  of  divine  riches, 
for  it  pleased  the  Father  that  in  him  should  all  fulness  dwell.  Col.  i.  19. 
ii.  9.  Ho  is  all  that  to  us,  and  much  more,  which  Joseph  was 
tb  the  Egyptians :  all  our  supplies  must  come  from  him,  and  out  of  his 
fulness  we  receive,  and  grace  for  grace.     John  i.   16. 

3.  It  is  implied  that  we  have  actually  received  Christ  by  faith,  for  what 
is  here  taught  is  true  only  of  them  that  believe,  and  they  only  have  the 
promise  of  eternal  life.  The  origin  and  first  cause  of  an  inter- 
est in  Christ,  is  God's  electing  grace  and  love  ;  but  this  is  only  made 
manifest  by  elTectual  calling,  and  the  renewing  of  the  Holy  Ghost  It  is 
impossible  that  it  should  be  otherwise,  or  that  we  should  "  have  the  Son" 
till  we  have  really  received  him,  and  that  can  only  be  by  faith.  John 
iii.  36.  We  cannot  have  Christ,  and  at  the  same  time  have  what 
is  the  opposite  to  him.  He  who  trusts  in  his  own  righteousness  for  ac- 
ceptance with  God,  can  have  no  interest  in  the  righteousness  of  Christ, 
for  the  former  involves  a  rejection  of  the  latter,  and  so  an  exclusion  from 
its  benefits.  Rom.  x.  3,  4.  He  whose  heart  is  set  upon  the 
world  for  his  portion,  can  have  no  part  in  Christ,  for  it  is  impossible  to 
serve  two  masters,  or  to  have  both  Christ  and  mammon.  Faith  in  Christ 
includes  a  renunciation  of  all  things  for  his  sake,  and  we  shall  not 
otherwise  be  accounted  worthy  of  him.  Those  who  make  him  their  por- 
tion must  make  him  their  all  in  all. 

II.  The  connection  there  is  between  this  and  eternal  salvation.  "  He 
that  hath  the  Son,  hath  life." 


97 

The  favour  of  God,  and  the  Rnjoyment  of  all  spiritual  blessings,  are 
comprehended  in  the  life  that  is  here  promised,  as  in  John  xvii.  3. 

1.  The  order  established  in  the  Scriptures  is,  that  having  Christ 
should  precede  our  having  life.  Christ  is  God's  unspeakable 
gift,  his  first  and  primary  gift,  to  an  impoverished  and  ruined  world  : 
and  having  given  him,  how  shall  he  not  with  him  also  freely  give  us  all 
things.  Rom.  viii.  32.  As  this  gift  takes  precedence  of  all  the  rest, 
both  in  point  of  magnitude  and  in  order  of  time ;  so  our  reception  of  it 
must  take  the  lead  of  all  the  rest.  ITence  it  is  that  to  as  many  as  re- 
ceived him,  to  them  gave  he  power  to  become  the  sons  of  God  ;  and  this 
order  cannot  be  reversed.  John  i.  12.  The  branch  must  be 
united  to  the  vine,  before  it  can  derive  life  and  nourishment  from  it;  and 
union  with  Christ  must  in  the  order  of  things  precede  every  other  bless- 
ing. Our  justification  and  sanctification  are  both  from  hence.  Rom. 
viii.  1.     1  Cor.  i.  21.     Phil.  iii.  8. 

2.  There  is  a  fitness  in  all  this,  because  Christ  is  the  great  medium 
of  life  and  salvation  to  a  lost  and  ruined  world.  It  is  by  his 
sufferings  and  death  that  life  is  obtained,  and  through  his  mediation  it  is 
bestowed.  Appearing  as  our  substitute,  the  chastisement  of  our  peace 
was  laid  on  him,  and  by  his  stripes  we  are  healed.  He  who  was  rich, 
for  our  sakes  became  poor,  that  we  through   his  poverty  might  be  rich. 

Now  it  is  that  God  delights  to  bestow  every  spiritual  blessing 
on  us,  in  reward  of  his  obedience;  and  thus  he  gives  eternal  life.  Re- 
ceiving Christ,  we  are  treated  as  being  his,  as  Pharaoh  treated  Joseph's 
brethren  because  they  were  his.  God  hath  made  a  covenant  of  life  with 
us  through  him,  and  given  us  all  things  for  his  sake.  1  Cor.  iii.  21 
—23. 

3.  Christ  is  not  only  the  medium  of  life,  hit  lifeitself,  even  that  eter- 
nal life  which  was  with  the  Father,  and  is  manifested  unto  us.  1  John 
i.  2.  Christ  is  our  life,  our  heaven,  and  our  all.  Col.  iii.  1 — 3. 
What  we  have  of  life  in  this  world  is  from  him,  and  it  will  be  the  same 
in  the  world  to  come.     John  xi.  25. 

IMPE0VE3IENT. 

(1)  Consider  the  blessedness  of  having  Christ  for  our  portion.  If  we 
have  but  little  else,  yet  this  will  be  enough,  an  ample  portion.  Every 
thing  is  Christ's,  for  he  is  heir  of  all  things ;  and  if  we  have  him,  all 
things  become  ours.  Our  great  concern  therefore  should  be  to  recieve 
Christ,  and  to  be  satisfied  with  nothing  short  of  an  interest  in  him. 

(2)  The  awful  state  of  being  without  Christ,  without  hope,  without 
God  in  the  world.  Such  is  the  condition  of  all  unbelievers  ;  for  he  that 
"  hath  not  the  Son  of  God,  hath  not  life."  No  matter  what  else  we  have, 
if  we  have  not  him  ;  whether  it  be  wealth  or  honour,  or  even  the  great- 
est stock  of  good  works.  All  will  avail  us  nothing;  there  will  be  no 
real  or  substantial  good  in  this  world,  and  none  in  the  world  to  come. 

(3)  How  delusive  and  how  dangerous  is  that  system  of  religion, 
which  has  not  Christ  for  its  living  and  animating  principle.  How  un- 
like the  gospel  which  John  preached,  and  how  alien  from  the  life  of 
christian  piety.  Let  us  beware  of  every  principle  that  would  lessen  the 
importance  of  Christ's  mediation,  or  find  a  substitute  for  the  doctrine  of 
the  cross,  the  only  medium  of  life  to  a  dying  world. 


98 


HOW  TO  LAY  UP  TREASURES  IN  HEAVEN. 

Lay  not  up  for  yourselves  treasures  upon  earth,  where  moth  and  rust 
doth  corrupt,  and  where  thieves  break  through  and  steal :  but  lay  up 
for  yourselves  treasures  in  heaven,  where  neither  moth  nor  rust  doth 
corrupt,  and  where  thieves  do  not  break  through  nor  steal, — Matthew 
vi.  19,  20. 

Our  Lord  intended  in  these  words  to  check  that  inordinate  attach- 
ment to  the  things  of  this  life,  and  that  eager  pursuit  of  them,  which  we 
too  frequently  witness.  He  did  not  mean  that  it  would  be  absolutely 
unlawful  to  lay  up  treasure  on  earth,  either  for  ourselves  or  our  families : 
on  the  contrary,  this  is  what  the  Scriptures  both  admit  and  require  in 
certain  cases,  and  for  certain  purposes.  They  teach  us  that  though 
children  are  not  to  lay  up  for  their  parents,  yet  that  parents  are  to  lay 
up  for  their  children,  2  Cor.  xii.  14  :  and  more  than  this,  that  we  are 
to  provide  for  our  own  house,  and  to  give  to  him  that  needeth.  2  Tim. 
V.  8.  But  if  nothing  were  provided  we  should  have  nothing  to  give,  either 
to  our  children,  or  to  any  one  besides. 

The  text  therefore  is  designed  to  show,  that  our  hearts  must  not  be 
set  on  these  things,  but  rather  on  things  that  are  above,  while  the  world 
finds  only  a  subordinate  place  in  our  esteem.  Much  less  are  we 

to  lay  up  treasure  on  earth,  when  we  ought  to  lay  it  out  for  God,  and 
in  acts  of  justice  and  of  mercy  towards  men. 

To  "  lay  up  treasure  in  heaven,"  does  not  mean  any  thing  like  merit 
and  desert,  as  if  there  could  be  any  proportion  between  what  we  do  in 
this  world,  and  what  we  shall  enjoy  in  the  next.  But  in  order  to  encour- 
age us,  God  has  promised  a  crown  of  life,  and  represented  us  as  winning 
and  obtaining  it.  He  also  condescends  to  speak  of  it  as  a  reward,  and 
of  what  we  do  for  him  as  sowing  to  the  Spirit,  that  of  the  Spirit,  we 
may  reap  life  everlasting. 

From  the  whole  we  are  led  to  the  following  observation — 

I.  That  to  lay  out  ourselves  for  God,  is  to  lay  up  for  ourselves  trea- 
sures in  heaven. 

The  heavenly  state  admits  of  different  degrees  of  glory  ;  and  if  in 
proportion  as  we  have  laboured  and  suffered  for  God  in  this  world,  we 
shall  enjoy  him  in  the  next ;  then  it  will  follow,  that  whatever  we  now 
do  for  the  divine  glory  is  sowing  seed  for  the  final  harvest,  and  laying 
up  for  ourselves  treasure  in  heaven. 

We  may  endeavour  to  illustrate  this  idea  a  little  more  particularly,  by 
considering  wherein  the  heavenly  glory  will  consist — 

1.  One  part  of  it  will  consist  in  our  being  approved  of  God,  and  re- 
ceiving that  divine  commendation,  <  Well  done,  good  and  faithful  ser- 
vant ;'  or  as  Paul  expresses  it  '  in  having  praise  of  God.'  1  Cor.  iv.  5. 
Enoch  is  said  to  have  had  that  testimony  on  earth,  Heb.  xi. 
5 ;  and  all  that  have  served  the  Lord  in  truth  shall  have  it  in  heaven, 


99 

and  this  will  be  heaven  itself.  Now  it  is  easy  to  see  that  in  pro- 

portion as  we  have  been  faithful  and  diligent,  we  shall  enjoy  the  divine 
approbation  ;  and  so  we  may  perceive  in  what  manner  treasure  is  laid 
up  in  heaven.  Our  Lord  has  also  encouraged  this  idea,  by  his  intended 
commendation  of  all  acts  of  kindness  and  good  will  shown  to  his  afflict- 
ed and  suffering  people.  Matt.  xxv.  34 — 36. 

2.  The  heavenly  glory  will  consist  in  loving  God,  the  Father,  Son, 
and  Holy  Spirit,  as  well  as  in  being  loved  and  approved  of  him  :  and 
then  of  course  the  more  we  have  done  for  the  glory  of  God,  the  more 
the  rememberance  of  it  will  rejoice  our  hearts,  and  encrease  our  love 
towards  him.  The  same  thing  that  made  us  rejoice  in  his  ser- 
vice here,  will  make  us  hereafter  to  rejoice  that  we  have  ever  served 
him.  And  as  love  here  makes  us  to  rejoice  even  in  tribulation,  if  God 
may  but  be  glorified  ;  so  love  will  there  make  us  to  rejoice  that  ever  we 
were  counted  worthy  to  suffer  for  his  sake.  It  is  thus  that  our  present 
sufferings  for  him  will  work  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory ;  and  by  serving  and  suffering  in  his  cause,  we  may  lay 
up  treasures  in  heaven.     2  Cor.  iv.  17. 

3.  Another  part  of  heaven  will  consist  in  giving  glory  to  God  and 
the  Lamb,  as  it  is  described  in  Rev.  v.  12 — 14.  But  this  must 
be  in  proportion  as  we  have  glory  to  give.  He  that  has  laboured  much 
f  God  has  obtained  more  crowns  than  others,  and  the  more  we  have 
obtained  the  more  we  shall  have  to  cast  at  his  feet.  When  we  hear 
such  a  one  as  Paul  saying,  '  By  the  grace  of  God  I  am  what  I  am,' 
there  is  a  great  deal  more  meaning  in  the  words  than  there  could  be  in 
the  lips  of  most  other  men.  Those  who  shall  have  crowns  from 
the  number  of  converts,  who  shall  be  their  crown  of  rejoicing  in  the  day 
of  the  Lord  Jesus,  will  have  greater  honour  to  ascribe  to  him,  and  more 
numerous  trophies  to  lay  at  his  feet.  In  the  same  proportion  they  will 
have  a  richer  portion  to  enjoy.     1  Thess.  ii  19,  20. 

4.  Another  part  will  consist  in  exploring  the  wonders  of  his  love  to 
us:  and  what  spiritual  knowledge  we  have  obtained  here,  will  meeten 
us  in  part  of  this  delightful  employment.  It  is  of  the  nature  of 
holy  and  heavenly  wisdom  to  expand  the  soul,  and  render  it  susceptible 
of  higher  enjoyments ;  and  the  more  we  have  been  conversant  with  the 
love  of  God  in  Christ  Jesus  our  Lord,  the  richer  will  be  our  satisfac- 
tion  when  we  shall  be  made  to  comprehend  it  in  the  light  of  eternal 
glory.  Ephes.  iii.  18,  19.  Let  us  therefore  be  encouraged  to  search  the 
Scriptures,  and  dig  the  mines  of  revelation,  that  we  may  lay  up  treasure 
in  heaven.  Prov.  ii.  3 — 5. 

5.  The  glory  of  heaven  will  consist  in  reviewing  the  works  of  God  as 
one  glorious  system,  in  tracing  causes  and  efTects,  and  seeing  the  won- 
derful events  that  have  resulted  from  small  beginnings.  Amidst 
an  endless  scries,  it  will  form  no  inconsiderable  part  of  our  felicity  to 
contemplate  the  blessed  effects  of  our  own  labours,  if  we  have  done  any 
thing  for  God,  and  to  witness  the  astonishing  and  unexpected  result. 
Isai.  xlix.  21.  It  was  a  part  of  the  joy  set  before  Christ  when 
he  had  to  endure  the  cross,  that  he  should  see  of  the  travail  of  his  soul ; 
and  it  will  be  so  with  his  faithful  servants.  Isai.  liii.  10,  11,  Heb.  xii. 
2.  What  a  heaven  it  must  be  to  such  a  one  as  Paul,  to  see  all  that  God 


100 

has  done  by  his  means,  by  his  preaching  and  by  his  writings.  Every 
one  also  who  has  laboured  with  fidelity  in  a  humbler  sphere,  shall  par- 
take of  the  same  joy  and  blessedness.  Matt,  xxv  21. 

11.  Notice  the  manner  in  which  the  exhortation  in  the  text  is  enforced. 

The  principal  idea  is,  that  things  laid  up  on  earth  are  not  safe,  ver. 
19  ;  but  things  laid  up  in  heaven  are  out  of  the  reach  of  danger,  "  where 
neither  moth  nor  rust  doth  corrupt,  and  where  thieves  do  not  break 
through  nor  steal." 

1.  The  things  of  this  life  carry  in  them  a  principle  of  corruption, 
but  those  of  another  life  are  incorruptible  and  eternal.  There  is 

a  worm  at  the  root  of  every  earthly  good,  and  they  all  'perish  with  the 
using.'  Lay  not  up  your  treasure  here  therefore,  but  let  your  affections 
be  placed  on  what  will  last  forever. 

wis  2.  The  things  of  this  life  are  exposed  to  iTzvasiori  yrom  without,  as 
well  as  to  internal  corruption  and  decay,  for  "  thieves  break  through 
and  steal ;  "  but  the  things  of  another  life  are  secure  from  all  these  dan- 
gers. Not  only  is  our  worldly  property  liable  to  various  depre- 
dations and  losses  from  wicked  and  unreasonable  men,  but  all  our  en- 
joyments are  subject  to  invasion  from  various  other  quarters.  Losses 
and  disappointments  break  in  upon  us,  and  sweep  away  that  which 
groweth  out  of  the  dust.  Afflictions  rob  us  of  our  hopes,  and  death  de- 
prives us  of  our  worldly  all.  But  it  is  not  so  in  heaven  :  the 
wreck  of  nature  itself  will  not  affect  our  spiritual  and  everlasting  por- 
tion. The  hope  that  is  laid  up  for  us  will  neither  deceive  nor  disap- 
point, but  shall  be  brought  unto  us  at  the  revelation  of  Jesus  Christ. 


END  OF  THE  RIGHTEOUS  AND  THE  WICKED. 

/  have  seen  the  wicked  in  great  power,  and  spreading  himself  like  a 
green  bay  tree.  Yet  he  passed  away,  and  lo,  he  was  not :  yea,  I  sought 
him,  hut  he  could,  not  he  found.  Mark  the  perfect  man,  and  behold 
the  upright :  for  the  end  of  that  man  is  peace. — Psalm  xxxvii.  35 — 37. 

The  Scriptures  every  where  preserve  that  great  and  important  distinc- 
tion of  character,  which  divides  the  whole  of  mankind  in  all  ages,  and 
which  alone  shall  exist  in  the  lust  day — the  righteous  and  the  wicked. 
This  too  is  mentioned  in  such  a  manner,  as  if  no  account  at  all  was  to 
be  made  of  any  other  distinction.  In  the  concerns  of  the  present  life 
men  are  distinguished  by  nation,  by  birth,  by  rank  and  title;  but  God 
distinguishes  them  only  by  character,  for  he  is  no  respecter  of  persons. 

It  is  also  observable,  what  importance  is  attached  to  the  "end"  of 
things;  and  we  are  always  taught,  that  only  is  well  which  ends  well. 
Here  is  exhibited  the  end  of  two  different  characters ;  the  one  is  that  of 
a  great  man,  perhaps  a  nobleman  or  a  prince,  high  in  the  esteem  of  the 


101 

world,  and  quite  an  object  of  envy.  But  what  is  his  end  ?  "  He  passed 
away,  and  lo,  he  was  not :  yea,  I  sought  him,  but  he  could  not  be 
found."  Here  is  another;  of  whom  nothing  is  said,  but  that  he  was 
"  perfect  and  upright."  Probably  he  was  an  object  of  pity,  if  not  of 
contempt,  in  the  eye  of  the  world.  But  what  then?  "  His  end  was 
peace." 

I.  View  the  character  and  end  of  him,  whom  the  world  in  general 
look  upon  with  envy. 

1.  Much  is  said  of  his  present,  glory  and  prosperity.  Probably 
he  was  born  of  wealthy  parents,  was  nursed  up  in  the  lap  of  fortune, 
educated  in  the  best  manner  that  his  age  or  country  could  afford.  He 
enters  upon  life  with  every  flattering  prospect:  and  thus  far,  what  is 
there  to  censure  or  to  blame?  Nothing:  it  is  Providence  that  raises 
him  up,  and  gives  him  an  elevated  station.  Some  few  of  the  Lord's 
servants  have  also  been  thus  honoured.  But  he  is  wicked.  It 
is  said  of  Naaman  the  Assyrian  that  he  was  a  mighty  man  of  valour, 
'  but  he  was  a  leper.'  What  is  here  said  of  the  rich  and  prosperous 
man  is  much  worse  ;  and  it  shows  that  God  often  gives  the  greatest 
worldly  advantages  to  the  worst  of  men.  He  is  described  as  in 
the  plenitude  of  power,  and  that  power  increasing;  so  that  he  "  spread 
himself  on  every  side  like  a  green  bay  tree."  Perhaps  his  power  and 
influence  were  gained  by  oppression,  like  Haman  ;  or  by  conquest,  like 
Sennacherib.  In  every  thing  his  plans  succeeded  according  to  his 
wishes.  Isai.  x.  14.  The  comparison  is  remarkably  apt  and 
suitable  :  he  is  like  an  evergreen  which  sees  no  change,  but  brings  forth 
no  fruit  to  God ;  beautiful  in  appearance,  but  altogether  unprofitable. 

2.  Nothing  is  said  of  the  good  he  had  done,  with  all  his  power  and 
prosperity.  It  was  a  trust  committed  to  him  by  the  great  Pro- 
prietor of  all  things,  but  he  lived  to  himself,  and  without  God  in  the 
world.  As  to  mankind,  he  was  either  a  terror  to  those  about 
him,  or  if  beneficent  and  kind,  it  was  merely  for  his  own  sake,  or  to 
gratify  the  love  of  popularity.  It  is  truly  affecting  to  observe 
the  miserable  use  which  great  men  generally  make  of  their  riches  and 
their  influence. 

3.  The  account  given  of  his  end  is  tridy  alarming.  He  is 
supposed  on  a  sudden  to  depart,  as  if  by  a  blast,  or  some  hand  unseen. 
There  seems  to  be  a  studied  silence  about  his  death :  perhaps  some 
things  the  writer  could  not  say,  and  others  he  might  not  wish  to  say. 
He  could  not  say  that  he  died  much  lamented,  that  the  poor  wept  over 
his  grave,  or  that  he  had  any  good  hope  of  eternal  life.  Other  things 
which  he  might  have  said,  he  passes  over  in  silence.  He  could  have 
said  as  our  Lord  did  of  the  rich  man  after  his  death,  » that  in  hell  he 
lifted  up  his  eyes,  being  in  torments;'  or  as  Asaph  did  of  the  ungodly 
who  prosper  in  the  world,  '  thou  castedst  them  down  into  destruction, 
they  are  brought  into  desolation  as  in  a  moment,  and  are  utterly  con- 
sumed with  terrors.'  Psal.  Ixxiii.  18 — 20.  But  the  sacred  writer  is  silent, 
and  this  silence  speaks  much.  '  Such  is  the  end,  the  fatal  end  of 
thousands  whom  the  world  applaud,  but  whom  the  christian  has  no  rea- 
son to  envy:  ver.  1 — 3. 

Vol.   II.  14 


102 

II.  Consider  the  character  and  end  of  him,  whom  the  world  in  general 
look  upon  with  pity  and  contempt. 

1.  Nothing  is  said  of  his  outward  circumstances,  but  merely  of  his 
character.  He  might  be  affluent,  or  he  might  not ;  a  proof  this, 
that  true  blessedness  does  not  consist  in  worldly  circumstances.  Many 
of  the  poor,  the  persecuted  and  despised,  have  been  found  amongst  the 
contented,  and  the  most  blessed.  But  he  was  "  upright  and  per- 
fect," though  not  free  from  sin  ;  the  expression  being  employed  in  the 
Old  Testament  to  denote  a  sincere  and  genuine  believer,  or  one  whose 
heart  is  perfect  with  God,  and  whose  life  is  upright  and  blameless  before 
men. 

2.  It  seems  almost  implied  that  he  had  but  little  peace  in  this  toorld, 
at  least  this  is  often  the  case  with  such  as  fear  God.  The  Lord's 
people  have  been  hated  by  the  world  in  all  ages ;  they  wandered  about, 
like  the  patriarchs,  without  any  certain  dwelling-place.  Two  things 
however  are  said  of  this  good  man  which  are  worthy  of  notice — 

(1)  His  heart  was  perfect  with  God,  and  his  life  was  upright  before 
men.  This  is  a  high  commendation,  especially  to  continue  so  all  through 
the  trials  and  temptations  of  life.  This  is  an  attainment  which  but  few 
have  made. 

(2)  His  end  was  peace.  He  had  what  Paul  desired ;  he  '  finished 
his  course  with  joy,'  and  died  in  peace  with  God  and  man.  Not  that  he 
indulged  in  self-righteous  pride,  but  was  filled  with  grateful  satisfaction. 

Such  has  been  the  happy  end  of  many  who  were  but  little  known  in 
the  world.  They  have  lived  in  obscurity,  and  their  religious  profession 
has  scarcely  been  heard  of  beyond  the  immediate  sphere  of  their  ac- 
quaintance, but  ihey  have  closed  their  eyes  in  peace,  and  silently  slept 
in  Jesus.  Their  life  may  have  been  full  of  trouble,  and  they  have  come 
up  out  of  great  tribulation,  but  have  washed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb:  therefore  are  they  before  the  throne. 

Oh  of  what  importance  is  it  to  attend  to  the  advice  given  us  in  differ- 
ent parts  of  this  psalm,  to  trust  in  the  Lord,  and  to  delight  ourselves  in 
him  :   ver.  3 — 6. 


THE  BACKSLIDER'S  LAMENTATION. 

My  wounds  stinJc  and  are  corrupt,  because  of  my  foolishness. — Psalm 

xxxviii.  5. 

This  is  one  of  the  sorrowful  psalms  of  David,  written  soon  after  his 
fall  ;  or,  as  it  was  "  to  bring  to  remembrance,"  it  might  be  some  lime 
afterwards,  that  his  soul  might  still  be  humbled  within  him.  He  was 
long  under  chastisement  for  his  sin,  and  to  a  late  period  of  life  he  still 
tastes  the  wormwood  and  the  gall. 

In  the  text  the  psalmist  describes  himself  as  full  of  diseases,  not  so 


103 

much  in  body  as  in  mind.  Sin  may  be  but  little  thought  of  at  the  time 
it  is  committed,  but  afterwards  it  will  prove  a  loathsome  disease,  and  a 
source  of  unutterable  anguish. 

Three  things  are  remarkable  in  this  complaint — The  afflicted  state  of 
the  penitent,  the  long  continuance  of  his  grief  and  trouble,  and  the  cause 
to  which  it  is  ascribed. 

I.  The  mournful  condition  of  the  penitent,  full  of"  wounds"  and  putri- 
fying  sores. 

He  is  afflicted  by  the  remembrance  of  his  former  iniquity,  and  by  a 
sense  of  divine  displeasure.  'There  is  no  soundness  in  my  flesh  be- 
cause of  thine  anger,  neither  is  there  any  rest  in  my  bones  because  of 
my  sin:'  ver.  3. 

1.  In  reference  to  his  sin,  he  seems  to  compare  himself  to  one  who 
had  fallen  down  a  precipite,  and  broken  all  his  bones  ;  and  now  he  is 
agonised  with  pain,  and  full  of  trouble.  Such  in  reality  is 
the  state  of  man  as  a  sinner,  fallen  from  God :  and  when  awakened  to 
a  true  sense  of  our  mora!  condition,  such  will  be  our  feelings,  wounded 
with  grief,  and  overwhelmed  with  trouble.  Such  also  will  be 
the  case  wiih  those  who  have  sinned,  and  have  not  repented,  when  God 
comes  to  lay  his  afflicting  hand  upon  them  and  to  deal  with  them  in  his 
hot  displeasure.  Sometimes  these  falls  are  sudden,  like  David's, 
and  yet  are  full  of  evil.  Sometimes  they  are  more  gradual,  from 
one  sin  to  another,  and  from  one  degree  of  declension  to  another,  like 
a  lost  sheep  that  is  straying  farther  and  farther  from  the  shepherd  and  the 
flock.  The  former  of  these  are  by  the  lusts  of  the  flesh,  the  latter 
by  the  lusts  of  the  mind  :  the  former  are  more  visible  and  open,  but  the 
latter  are  not  less  dangerous.  Pride,  covetousness,  vain  company,  and 
love  of  the  present  world,  all  have  a  tendency  to  alienate  the  heart  from 
God,  and  so  to  prepare  the  way  for  some  dreadful  fall. 

2.  Another  cause  of  complaint  was,  a  sense  of  divine  displeasure. 
'  Thine  arrows  stick  fast  in  me,  and  thy  hand  presseth  me  sore:'  ver.  2, 

Such  is  the  remembrance  of  God's  precepts,  warnings,  threaten- 
ings  and  rebukes  in  providence,  all  of  which  call  up  our  sins,  and  place 
them  in  array  before  us.  Such  were  the  words  of  Christ  to  Peter,  and 
the  look  which  he  gave  him  in  the  hall  of  the  high  priest.  David 

met  with  many  troubles  in  his  own  family,  to  call  sin  to  remembrance; 
such  as  the  death  of  Absalom,  and  the  curses  of  Shimei.  Such 

also  are  the  reproaches  of  enemies,  the  admonitions  of  friends,  and  the 
unkindnesses  we  may  meet  with  from  both:  ver.  11,  12. 

II.  The  long  continuance  of  his  grief  and  trouble. 

David  not  only  compares  himself  to  a  man  full  of  wounds  and  bruises, 
but  to  one  whose  sores,  instead  of  being  healed,  grow  worse  and  worse, 
till  at  length  they  become  loathsome  to  himself,  and  to  all  about  him. 
A  wound  at  any  time  is  dangerous,  but  one  of  long  standing  is  still 
more  so. 

This  describes  the  case  of  one  who  has  sinned,  and  has  not  repented, 


104 

like  the  backslider  who  goes  on  still  in  the  frowardness  of  his  heart. 
The  symptoms  of  this  case  are,  when  the  evil  is  not  relin- 
quished, but  there  is  a  returning  to  it  on  almost  every  new  temptation ; 
or  only  outwardly  refraining  from  it,  for  fear  of  disgrace ;  and  then  the 
study  will  be,  rather  to  conceal  than  to  avoid  the  evil.  So  difficult  is 
the  work  of  true  repentance,  and  of  fullv  turning  to  the  Lord.  Psal.  li. 
2,  10. 

III.  The  cause  to  which  this  continuance  is  ascribed  :  "  because  of 
my  foolishness." 

All  sin  is  folly,  and  this  is  the  origin  of  all  our  diseases.  But  David 
does  not  here  reflect  so  much  on  himself  for  bringing  these  troubles 
upon  him,  as  for  their  continuing  unhealed.  It  was  owing,  as  he  acknow- 
ledges, to  some  "guile  "  which  he  indulged  ;  his  keeping  silence,  instead 
of  making  at  once  an  ingenuous  confession.  Psal.  xxxii.  2,  3. 
All  this  was  "  foolishness,"  for  God  knows  his  sin,  and  the  state  of  his 
heart.  Wisdom  would  have  led  him  to  say  as  he  did  afterwards,  '  I  will 
declare  mine  iniquity,  I  will  be  sorry  for  my  sin:'  ver.  18. 

(1)  We  here  see  the  way  to  obtain  a  cure  for  our  spiritual  diseases, 
and  that  is  by  confessing  our  sins,  and  coming  to  Jesus ;  whether  it  be 
under  our  first  awakenings,  or  afterwards. 

(2)  Every  thing  short  of  this  is  mere  folly,  and  tends  to  death.  All 
attempts  at  self-justification,  or  even  to  palliate  the  evil,  are  destructive, 
and  still  shows  the  individual  to  be  in  a  backsliding  state ;  and  while  in 
that  state  he  should  not  be  comforted. 


PERFECT  INNOCENCE  AND  PURITY  OF  CHRIST'S 
CHARACTER. 

Who  did  no  sin,  neither  was  guile  found  in  his  mouth. — 1  Peter  ii.  22. 

Pregnant  as  the  gospel  is  with  a  variety  of  interesting  and  important 
truths,  it  will  be  found  that  the  greater  part  of  them  refer  to  Christ. 
His  character  and  work,  his  deity  and  humanity,  his  life  and  death,  are 
the  great  points  on  which  the  sacred  writers  delight  to  dwell.  These 
also  are  the  leading  subjects  on  which  every  christian  minister  is  required 
to  dwell.  Nothing  is  so  essential  to  a  life  of  piety,  or  more  adapted  to 
awaken  and  convince  the  unbeliever. 

The  subject  now  presented  to  our  meditation  is,  the  perfect  innocence 
and  purity  of  the  life  and  character  of  Christ.  Here  it  will  be  proper 
to  notice  the  evidences  of  this  interesting  fact,  and  then  the  purposes  to 
which  it  may  be  applied. 

1.  Establish  the  truth  contained  in  the  text,  by  exhibiting  some  of  the  • 
evidences  by  which  it  is  supported. 


105 

We  may  feel  satisfied  that  Jesus  was  indeed  'holy,  harmless,  and  un- 
defiled,'  and  we  have  good  reason  to  be  satisfied  of  this ;  yet  it  is  of 
some  importance  to  be  able  to  prove  it ;  and  it  may  not  be  uninterest- 
ing briefly  to  review  the  diflerent  parts  of  our  Lord's  conduct  for  the 
purpose  of  feeling  the  force  of  the  testimony  that  is  here  borne  concern- 
ing him. 

1.  His  friends.,  who  knew  the  most  of  him,  and  who  published  an 
account  of  his  life,  describe  him  as  innocent  and  faultless.  His 
disciples  were  continually  with  him,  beholding  his  conduct,  and  witness- 
ing both  his  private  retirements  and  his  public  walk  ;  and  they  have  all 
borne  testimony  to  the  same  effect.  We  are  born  in  sin,.shapen 
in  iniquity,  and  are  by  nature  children  of  wrath  ;  but  it  was  not  so  with 
Jesus.  He  was  born  without  sin,  and  was  holy  from  his  birth.  Luke 
i.  35.  John  tells  us  that  no  one  could  accuse  him  of  sin  :  ch.  viii. 
46.  Paul  tells  us  that  he  knew  no  sin.  1  Cor.  v.  21.  Peter,  that  he 
did  no  sin,  neither  was  guile  found  in  his  mouth.  Others  who  do  not 
directly  mention  the  fact,  write  of  him  as  one  that  was  without  blame, 
which  they  never  do  when  speaking  of  any  other  person ;  and  they  are 
all  remarkable  for  the  impartiality  of  their  testimony. 

2.  His  worst  enemies  have  never  been  able  to  substantiate  a  single 
charge  against  him.  He  himself  challenged  the  Jews,  his  bitterest  ad- 
versaries to  do  this ;  and  what  gives  additional  weight  to  this  evidence 
is,  that  Christ  had  at  that  time  severely  reproved  them,  and  in  the  most 
pointed  manner.  John  viii.  44 — 40.  If  therefore  there  had  been  any 
thing,  they  would  have  found  it  out.  The  apostles  also  made 
nearly  the  same  challenge  on  his  behalf,  after  his  resurrection,  calling 
him  in  their  address  '  the  holy  child  Jesus,'  while  they  charged  the 
Jews  with  having  denied  '  the  holy  one  and  the  just.'  Acts  iii.  14.  iv. 
30. 

It  is  true  he  was  slandered  as  '  a  wine  bibber  and  a  gluttonous  man,' 
but  it  was  his  love  to  souls,  that  subjected  him  to  this  reproach.  He 
was  also  accused  of'  blasphemy,'  in  that  being  a  man  he  made  himself 
God.  John  v.  18.  x.  33,  Nor  could  he  be  acquitted  of  the  charge,  if 
the  supposition  were  true,  that  he  is  only  a  mere  man  ;  and  those  who 
maintained  this  doctrine  must  also  maintain  that  the  Jews  committed  no 
sin  in  putting  him  to  death,  and  that  he  died  as  a  blasphemer.  But 

if  he  were  indeed  equal  with  God,  by  being  truly  the  Son  of  God  in  his 
divine  nature,  it  was  not  blasphemy  for  him  to  affirm  it,  and  the  charge 
itself  is  utterly  groundless. 

Even  the  enemies  of  Christ  at  this  day  are  not  able  to  bring  against 
him  a  railing  accusation  ;  but  while  they  hate  the  gospel,  and  do  all  they 
can  to  hinder  its  progress,  they  are  compelled  to  admit  the  unspotted 
purity  of  his  character. 

3.  Jesus  himself,  who  was  never  known  to  boast,  bore  the  same  wit- 
ness.  ♦  The  prince  of  this  world  cometh,  and  hath  nothing  in  me.'  John 
xiv.  30.  He  also  exhibited  himself  as  a  model  for  all  his  fol- 
lowers. Matt.  xi.  29,  30 ;  and  testified  that  he  did  always  those  things 
that  were  pleasing  in  the  sight  of  God.  John  viii.  29.  Paul  in- 
deed on  some  occasions  bore  a  similar  testimony  concerning  himself, 


106 

but  he  had  also  to  confess  and  mourn  over  the  depravity  of  his  own 
heart.  1  Thess.  ii.  10.  Rom.  vii.  14, 

4.  The  temptations  he  underwent,  afforded  proof  of  his  unspotted 
purity.  These  will  serve  to  exhibit  his  character  to  still  greater 

advantage;  for  though  tempted  in  all  points  like  as  we  are,  he  was  yet 
without  sin.   Heb.  iv.  15.  Seasons  of  temptation  in  the  lives  of 

men  are  commonly  very  dark  seasons,  and  often  leave  a  blot  behind 
them.  But  it  was  not  so  with  our  blessed  Lord  ;  his  temptations  tended 
rather  to  display  his  purity,  than  to  obscure  it. 

He  endured  the  temptation  o^ poverty  and  tcant,  knew  what  it  was  to 
be  hungry  and  thirsty,  not  having  where  to  lay  his  head ;  yet  he  bore  ^ 
it  without  repining   and  discontent.  He   wrought  miracles  to 

supply  the  wants  of  others,  but  none  to  supply  his  own.  Satan  tempted 
him  to  this,  but  he  resisted  it.  Matt.  iv.  3.  Worldly  honours  were 
offered  him,  not  only  by  the  tempter,  but  by  the  Jewish  populace,  who 
wanted  to  make  him  king;  but  secular  pomp  and  dignity  had  no  charms 
for  him.  John  vi.  15. 

He  underwent  reproach  and  persecution,  but  '  when  reviled  he  reviled 
not  again.'  When  brought  before  Herod  and  Pilate  he  betrayed 

no  signs  of  fear,  but  amidst  all  the  scorn  and  contempt  with  which  they 
treated  him,  his  tranquility  was  undisturbed.  When  buffeted  and  spit 
upon  in  the  palace  of  the  high  priest,  he  meditated  no  revenge;  when 
mocked  and  insulted  by  the  soldiers,  and  derided  while  hanging  on  the 
cross,  he  prayed  for  them,  and  made  intercession  for  the  transgressors. 

II.  Consider  to  what  purposes  the  important  truth  in  the  text  may  be 
applied. 

1.  H  the  life  of  Jesus  was  perfectly  holy  and  undefiled,  then  the  gos- 
pel must  be  true.  If  the  gospel  be  not  true,  then  Christ  must 
have  been  a  deceiver;  but  where  shall  such  another  impostor  be  found? 
Many  deceivers  have  entered  into  the  world,  but  they  have  all  been  men 
of  wicked  lives  :  such  was  Mahomed,  and  many  others.  But  if 
the  fact  recorded  in  the  text  be  true,  then  all  is  true  that  Christ  has  done 
and  taught ;  and  from  hence  we  derive  substantial  evidence  of  the  truth 
of  Christianity. 

2.  On  this  depends  Chrises  fitness  for  the  whole  of  his  undertaking 
on  our  behalf.  He  could  not  himself  have  been  a  Mediator,  if 
he  had  ever  offended ;  neither  could  Moses,  if  he  had  been  an  idolater 
at  mount  Horeb.  But '  thou  hast  loved  righteousness  and  hated  iniquity.' 
Psal.  xlv.  7.  He  could  not  have  been  a  high  priest,  if  he  had  not 
been  holy,  harmless,  and  undefiled.  Heb.  vii.  26—28.  Neither  could 
his  sacrifice  have  been  accepted,  if  it  had  not  been  without  blemish  and 
without  spot.  2  Cor.  v.  21.  I  Pet.  i.  19. 

3.  On  this  perfect  purity  depended  Christ's  fitness  to  become  our  pat- 
tern and  example.  God  hath  predestinated  us  to  be  conformed 
to  the  image  of  his  Son ;  it  required  therefore  that  he  should  be  the 
model  and  the  standard  of  all  perfection.  Had  we  been  appointed  to  be 
conformed  to  any  of  the  sons  of  Adam,  where  could  one  be  found  that 


107 

is  unexceptionable,  or  wholly  worthy  of  imitation ;  seeing  that  all  Have 
sinned,  and  come  short  of  the  glory  of  God.  But  Jesus  could  say  with 
infinite  propriety,  'learn  of  me;'  and  Paul  could  admonish  us  to  be  fol- 
lowers of  him  as  dear  children.  Matt.  xi.  29.  Ephes.  v.  1. 

(1)  We  learn  from  hence,  what  it  is  to  be  a  true  believer.  It  is  to 
be  like  Christ,  and  to  walk  even  as  he  walked.  Let  no  man  deceive 
himself  with  speculative  notions,  however  accurate ;  nothing  but  a  prac- 
tical conformity  to  Christ  can  be  accepted  as  the  criterion  of  true  rcli  - 
gion.     Whose  image  therefore  and  superscription  do  we  bear? 

(2)  How  worthy  is  Jesus  of  our  entire  love  and  approbation.  Many 
of  the  saints  are  possessed  of  lovely  qualities;  but  of  no  one  can  it  be 
said,  as  of  him,  that  he  is  '  altogether  lovely.'  Thou  art  fairer  than  the 
children  of  men,  grace  is  poured  into  thy  lips:  therefore  God  hath 
blessed  thee  for  ever.  Psal.  xlv.  2. 


THE  MERCY  OF  GOD  IN  SHORTENING  OUR  AFFLICTIONS. 

/  toill  not  contend  for  ever,  neither  will  I  be  always  wroth  :  for  the 
spirit  shovldfail  before  7ne,  and  the  sovls  which  I  have  made. — Isaiah 
Ivii.  16. 

In  this  chapter  there  are  many  awful  threatenings  against  the  people 
of  Israel,  but  mixed  with  tender  mercy  towards  the  godly  among  them; 
and  though  they  also  are  doomed  to  go  into  captivity,  yet  a  way  should 
be  prepared  for  their  return:  ver.  14.  During  their  captivity  they 
would  be  greatly  tried,  but  God  would  lay  no  more  upon  them  than  he 
would  enable  them  to  bear,  and  would  also  dwell  with  them  as  a  com- 
forter :  ver.  15. 

In  the  text  it  is  supposed, 

(1 )  That  God  sometimes  contends  with  his  people.  He  has  no  where 
promised  them  an  exemption  from  trouble,  but  given  them  to  expect  it- 
Being  sons,  they  are  not  to  be  without  chastisement;  and  if  they  sin,  he 
will  visit  their  transgression  with  the  rod,  and  their  iniquity  with  stripes. 
Psal.  Ixxxix.  32. 

(2)  He  will  not  contend  for  ever,  though  his  hand  may  be  heavy 
upon  them  :  and  the  prospect  of  all  our  troubles  having  an  end,  is  one 
means  of  supporting  us  under  them.  In  this  lies  the  principal  difference 
between  the  sorrows  of  the  righteous  and  the  wicked ;  the  former  are 
but  for  a  moment,  while  the  latter  arc  only  the  beginning  of  sorrows. 

(3)  The  reason  of  God's  forbearance  is  taken  from  the  infirmities  of 
our  nature,  and  our  being  the  work  of  his  hands.  He  knows  our  frame, 
and  remembers  that  we  are  dust;  and  this  is  especially  the  case  in  his 
dealings  with  them  that  fear  him.  Psal.  Ixxviii.  38,  39,  ciii.  13 — 16. 
Even  in  the  destruction  of  the  wicked  and  incorrigible,  the  Lord  acts  as 
it  were  reluctantly,  saying,  'What  shall  I  do  unto  thee,  and  how  shall 
I  give  thee  up  1 '  Hos.  xi.  8.     He  hath  no  pleasure  in  the  death  of  the 


108 

wicked,  but  had  rather  he  would  turn  from  his  iniquities  and  live. 
What  evil  there  must  be  in  sin,  that  can  extinguish  all  this  compassion, 
so  that  he  who  made  them  will  not  have  mercy  upon  them,  and  he  that 
formed  them  will  '  show  them  no  favour.'  Isai.  xxvii.  11. 

Endeavour  briefly  to  review  the  mercy  of  God  to  his  people,  in 
shortening  and  thereby  alleviating  their  afflictions,  whenever  he  con- 
tends with  them. 

I.  View  the  conduct  of  God  towards  his  people  collectively,  in  con- 
firmation of  the  truth  taught  us  in  the  text. 

The  history  of  the  people  of  Israel  affords  numerous  examples  of 
God's  contending  with  them,  but  there  is  always  a  mixture  of  mercy 
and  judgment  in  all  his  afflictive  dispensations. 

1.  The  first  time  that  God  remarkably  contended  with  Israel,  was  on 
the  occasion  of  the  golden  calf  at  Horeb.  The  anger  of  the 
Lord  was  kindled  against  them,  and  he  sent  a  plague  among  the  people, 
and  many  of  them  were  consumed.  But  at  the  intercession  of  Moses 
he  pardoned  them,  and  the  plague  was  stayed.  Exod.  xxxiii. 

2.  Another  instance  of  divine  displeasure  was  on  account  of  Korah 
and  his  company,  who  offered  false  fire  before  the  Lord,  and  profaned 
his  sanctuary.  On  this  occasion  the  Lord  sent  an  earthquake 
and  swallowed  them  up :  but  Aaron  ran  with  a  censer  in  his  hand,  and 
stood  between  the  living  and  the  dead,  and  the  divine  anger  was  ap- 
peased. Num.  xvi, 

3.  Afterwards  they  were  bitten  with  fiery  serpents,  for  loathing  the 
light  food.  But  even  then  the  Lord  appointed  a  serpent  of  brass  to  be 
elevated  in  sight  of  the  camp,  that  whosoever  looked  thereon  might  live. 
Num.  xxi.  John  iii.  14. 

4.  In  the  times  of  the  judges  of  Israel,  the  Lord  frequently  contended 
with  his  people,  and  he  '  smote  them,  and  was  wroth.'  But  he  soon 
raised  them  up  deliverers,  and  would  not  suffer  them  to  be  oppressed. 
Judges  ii.  14 — 18. 

5.  During  the  captivity  in  Babylon,  God  contended  yet  more  with 
his  people,  and  they  were  chastised  beyond  any  former  instance. 

But  this  did  not  last  for  ever;  they  were  banished  from  his  presence, 
and  from  the  holy  land,  but  it  was  only  for  seventy  years.  God  then 
heard  the  prayer  of  Daniel  and  others  on  their  behalf,  and  brought  them 
back  again  to  their  own  land. 

6.  The  wrath  of  God  has  continued  longer  over  the  people  of  the 
Jews  since  the  coming  of  Christ,  than  at  any  former  period.  This  is 
the  most  awful  visitation  that  ever  was  witnessed  by  that  people,  but  it 
is  for  the  most  awful  of  all  transgressions,  the  crucifixion  and  rejection 
of  the  Son  of  God.  Yet  even  this  is  not  to  be  perpetual ;  a  time 
will  come  when  Judah  and  Ephraim  shall  go  and  weep  together,  and 
seek  the  Lord ;  and  the  Lord  will  again  acknowledge  them  to  be  his 
people.  Jer.  1.  4,  5.  Ezek.  xxxvii.  21,  22. 

II.  If  we  consider  the  subject  in  reference  to  the  people  of  God  indi- 
vidually, we  shall  witness  the  same  result. 


109 

1.  God  generally  contends  with  us  for  a  lime  under  first  convictions 
of  sin,  but  it  is  only  till  we  are  truly  inclined  to  embrace  the  gospel  way 
of  salvation.  Many  are  unable  to  tind  rest  or  peace  to  their 
souls,  while  earnestly  seeking  after  it;  but  the  reason  is,  they  do  not 
sufficiently  feel  their  need  of  a  Saviour,  so  as  to  take  up  their  rest  in 
him.  Or  if  doubtful  of  Christ's  ability  and  willingness  lo  save,  or  wait- 
ing for  some  preparatory  meetness  to  recommend  us  to  him,  God  will 
have  a  controversy  with  us  till  all  these  pleas  are  given  up,  but  no 
longer.  When  Christ  is  cordially  received,  as  the  only  way  of  eternal 
life,  there  will  be  joy  and  peace  in  believing.  Acts  ii.  46. 

2.  God  sometimes  contends  with  his  people  for  some  particular  evil 
which  he  sees  in  them;  but  in  general  it  is  only  till  we  are  brought  to 
true  repentance,  and  are  willing  to  relinquish  the  evil.  This  appears  to 
have  been  the  case  with  David,  and  it  may  have  been  so  with  many 
others.  Psal.  xxxii.  6.  The  Lord  contended  with  Job  longer 
than  with  any  of  his  servants,  and  his  first  affliction  does  not  appear  to 
have  been  for  any  particular  sin  ;  yet  being  continued,  he  did  well  to 
pray,  ♦  Show  me  wherefore  thou  contendest  with  me.'  At  last,  when 
he  was  '  made  to  possess  the  iniquities  of  his  youth,'  he  repented  in  dust 
and  ashes;  and  the  Lord  turned  his  captivity  into  joy  and  gladness. 
And  though  God  contended  long  with  David,  in  '  not  suffering  the  sword 
to  depart  from  his  house,'  yet  there  was  much  mercy  mixed  with  his  af- 
fliction, and  all  was  over  at  death.     2  Sam.  xxiii.  5. 

3.  The  common  troubles  of  life  are  often  shortened  far  beyond  our 
expectations.  There  have  been  some  trials  of  a  bereaving  na- 
ture, under  which  we  have  thought  that  all  our  comforts  were  at  an  end, 
and  that  such  and  such  a  loss  could  neither  be  sustained  nor  repaired. 
We  have  said  with  Hezekiah,  '  I  shall  go  softly  all  my  days,  in  the  bit- 
terness of  my  soul ;'  and  what  good  shall  my  life  do  unto  me  ?  Yet  God 
has  caused  these  sorrows  to  subside,  and  made  up  our  losses  by  the 
accession  of  new  comforts.  There  are  also  many  troubles  which 
we  never  expected  to  see  removed,  but  which  threatened  to  last  to  the 
end  of  life ;  yet  the  cloud  has  been  dispersed,  and  a  sweet  sunshine  has 
succeeded.  Job  said  in  his  alfliction,  '  Mine  eyes  shall  no  more  see 
good;'  and  Jacob,  'I  shall  go  down  with  sorrow  to  the  grave.'  But 
the  Lord  did  not  contend  for  ever,  neither  was  he  always  wroth.  And 
if  we  love  him  and  serve  him,  all  our  sorrows  will  be  over  at  death,  and 
we  shall  enter  into  the  joy  of  our  Lord.     Psal.  cxxvi.  5,  6. 

How  alleviating  under  all  our  troubles,  that  no  temptation  can  befal 
us,  but  God  is  able  to  make  a  way  for  escape,  that  we  may  be  able  to 
bear  it. 

How  preferable  is  the  believer's  portion :  for  in  this  life  only  he  has 
his  evil  things  ;  while  for  the  wicked  is  reserved  nothing  but  wrath  and 
indignation,  and  God  will  contend  with  them  for  ever. 


Vol.  IL         15 


no 


NEUTRALITY  IN  THE  CAUSE  OF  CHRIST  IMPOSSIBLE. 

He  that  is  not  with  me  is  against  me,  and  he  that  gathereth  not  with 
me  scattereth  abroad — Matthew  xii.  30. 

Several  things  are  implied  in  this  language — 

(1)  That  Christ  is  engaged  in  an  important  contest,  and  calls  upon 
us  to  take  a  part  with  him.  The  cause  which  he  has  undertaken  is  the 
cause  of  truth,  of  righteousness,  and  of  God,  against  the  interests  of 
falsehood,  of  sin,  and  Satan.  The  great  majority  of  mankind  are  on 
the  side  of  the  latter ;  Christ  calls  on  us  to  come  off,  and  take  sides  with 
him. 

(2)  To  be  with  Christ  in  this  contest  is  to  embrace  the  gospel,  to  obey 
its  precepts,  and  openly  to  profess  our  adherence  to  the  Saviour.  And 
he  that  will  be  his  disciple  must  take  up  his  cross,  deny  himself  and  fol- 
low him. 

(3)  There  is  a  description  of  characters  who  are  not  with  Christ,  and 
yet  would  not  wish  to  be  thought  his  enemies ;  and  to  these  the  words 
of  the  text  principally  refer.  Who  then  are  they  ?  Not  the  openly 
profane,  or  avowed  unbeliever  ;  but  the  undecided  and  half-hearted,  who 
appear  to  be  between  Christ  and  the  world ;  who  inhabit  the  confines  of 
religion  and  irreligion,  and  are  occasionally  on  one  side  and  on  the  other. 
This  state  of  indecision  in  religious  matters,  is  here  construed  into  direct 
and  positive  enmity  :  for  "  he  that  is  not  with  me,"  saith  Christ,  "  is 
against  me." 

I.  Endeavour  to  point  out  a  Cew  of  those  characters  which  may  be 
considered  as  undecided. 

In  general  we  may  observe,  that  it  is  a  character  found  chiefly  under 
the  means  of  grace  ;  for  those  who  reject  the  gospel  are  commonly  open 
enemies.  It  is  a  matter  therefore  which  closely  concerns  us.  But  more 
particularly,  there  are  four  or  five  descriptions  of  men  who  appear  to 
come  under  the  charge  of  being  undecided,  and  who  will  therefore  be 
reckoned  with  as  the  enemies  of  Christ. 

1.  The  sceptic,  or  those  who  doubt  of  almost  every  thing  relating  to 
evangelical  principles.  It  is  true  that  some  men  err  in  being 
over  positive  and  confident  about  their  sentiments;  but  from  an  affected 
disgust  with  such  forward  professors,  others  alsoerr,  and  seem  to  hesi- 
tate about  every  thing,  even  the  most  important  of  all  truths. 

If  a  man  doubts  his  need  of  Christ  as  a  lost  sinner,  and  the  way  of  sal- 
vation by  the  blood  of  his  cross,  his  heart  must  be  wholly  averse  from 
the  gospel,  and  he  is  an  enemy  to  Christ.  Thus  were  the  Sad- 

ducees,  who  doubted  of  the  resurrection ;  and  of  them  it  was  said  they 
erred,  not  knowing  the  Scriptt^res,  nor  the  power  of  God.    Matt.  xxii.  29. 

2.  The  faint-hearted  is  another  description  of  undecided  characters. 

The  consciences  of  such  are  on  the  side  of  Christ,  yet  they 
dare  not  take  any  decided  part  with  him,  or  in  his  cause,  for  fear  of  being 
frowned  upon  or  derided  by  the  world.     Their  temporal  interest  is  at 


Ill 

stake,  their  dependance  is  upon  certain  individuals,  and  they  are  afraid 
to  appear,  or  they  cannot  bear  the  scorn  of  fools.  But  what 

will  Christ  say  to  such?  '  He  that  is  ashamed  of  me  and  of  my  gospel, 
of  him  will  I  be  ashamed  before  my  Father  and  the  holy  angels.'  '  He 
that  loveth  Father  or  mother  more  than  me,  is  not  worthy  of  me.'  Hence 
♦  the  fearful '  are  ranked  with  the  unbelieving  and  abominable,  who  have 
their  portion  in  the  lake  that  burneth  with  fire  and  brimstone.  Rev. 
xxi.  8. 

3.  The  unfruitful,  who  content  themselves  with  merely  the  negative 
part  of  religion  ;  who  refrain  from  all  gross  evils,  but  are  careful  also  to 
do  no  good  in  their  generation.  If  they  do  not  cause  religion  to  be  evil 
spoken  of,  do  not  oppress  the  poor,  and  keep  themselves  unspotted  from 
the  world,  they  do  great  things.  But  what  does  Christ  say  to 
such  characters.  '  Oh  thou  wicked  and  slothful  servant !'  '  Take  ye 
the  unprofitable  servant,  and  cast  him  into  outer  darkness.'  '  If  it  bear 
fruit,  well  :  if  not,  cut  it  down  :  why  cumbereth  it  the  ground.'  Matt. 
XXV.  26—30.  Luke  xiii.  7. 

4.  The  worldly-minded,  whose  professions  and  expectations  run  high, 
but  whose  hearts  are  gone  afier  their  covetousness.  There  are 
no  two  things  which  men  have  oftener  tried  to  unite,  than  the  love  of 
the  world  and  the  love  of  God.  It  is  possible  to  keep  up  so  much  re- 
ligion as  will  enable  us  to  pass  amongst  men,  and  even  good  men,  while 
the  love  of  the  world  has  full  possession  of  the  heart ;  and  even  so  much 
as  to  impose  upon  and  utterly  to  deceive  ourselves.  We  have 
seen  persons  full  of  religious  affections,  who  yet  were  under  the  domin- 
ion of  covetousness,  as  well  as  other  evil  dispositions.  The  young 
ruler  mentioned  in  the  gospel,  was  under  the  influence  of  a  worldly  tem- 
per, and  far  from  the  kingdom  of  God  :  yet  his  own  heart  was  deceived 
in  it.  But  what  says  Christ  ?  Ye  cannot  serve  God  and  mam- 
mon :  nothing  but  an  entire  devotedness  to  him  can  be  accepted,  with  a 
single  eye  to  his  glory.  Matt.  vi.  23,  24. 

5.  The  outer  court  worshipper,  who  though  he  may  in  some  instan- 
ces befriend  the  cause  of  Christ,  contents  himself  nevertheless  without 
any  personal  religion.  Some  of  this  description  seem  to  value 
themselves  upon  their  making  no  profession  of  serious  piety,  and  at  the 
same  time  despise  those  who  do  :  yet  even  they  would  not  wish  to  be 
thought  enemies  to  Christ.  Others  because  they  do  not  pretend 
to  serious  religion,  think  themselves  excused  from  it,  as  though  Chris- 
tianity were  a  matter  of  mere  discretion  :  yet  such  after  all  would  not 
choose  to  be  considered  as  Christ's  enemies.  Some  who,  by 
their  amiable  conduct  in  society,  endear  themselves  to  their  religious 
friends  about  them  ;  can  yet  live  without  prayer,  and  without  God  in 
the  world.  This  is  truly  grievous,  and  in  some  cases  distressing.  Such 
characters  seem  as  if  they  were  too  good  to  be  classed  witli  the  wicked, 
and  yet  not  good  enough  to  be  accounted  righteous.  What  name 
then  must  they  go  by  1  Alas  the  text  decides  :  He  that  is  not  with  me 
is  against  me,  and  he  that  gathereth  not  with  me  scattereth  abroad. 

II.  The  equity  and  propriety  of  the  con!»truction  put  upon  such  inde- 
cision, or  what  grounds  there  are  for  its  being  accounted  enmity. 


112 

Our  Lord  Jesus  was  not  an  uncandid  judge,  putting  the  worst  con- 
struction upon  things  :  he  judged  according  to  truth ;  there  must  be 
something  therefore  in  this  assumed  neutrality  that  is  peculiarly  indica- 
tive of  a  depraved  heart.  There  are  some  cases  no  doubt  in 
which  indecision  may  be  very  allowable,  and  perhaps  commendable;  but 
not  in  this  case.     Here  it  is  totally  inadmissible. 

1.  If  it  were  a  controversy  so  abstruse  and  difficult  as  to  surpass  the 
powers  of  our  understanding,  we  might  be  excused  in  leaving  it  as  we 
found  it.  But  it  does  not  require  any  superior  power  to  discover 
that  we  have  sinned,  and  that  we  ought  to  be  deeply  humbled  on  that 
account.  It  requires  no  supernatural  faculties  to  justify  God  in  the  ex- 
ercise of  his  righteous  government;  take  blame  to  ourselves,  and  em- 
brace that  way  of  salvation  which  his  wisdom  and  mercy  have  provided. 

As  a  proof  of  this,  '  the  wayfaring  man  though  a  fool  shall 
not  err.'  Those  who  are  blinded  to  these  things  are  the  wise  and  pru- 
dent of  this  world,  the  learned  and  polite.  It  must  therefore  be  a  proof 
of  the  heart  being  at  enmity  with  God,  not  to  be  "  with  Christ"  in  such 
a  cause,  and  on  thy  part,  oh  Son  of  David. 

2.  Where  a  person  is  not  obliged  to  take  part  in  a  controversy,  his 
neutrality  must  be  excused  ;  and  there  are  many  such  controversies 
amongst  men,  and  also  amongst  nations.  But  in  the  war  in  which 
Christ  is  engaged  we  are  all  deeply  concerned,  and  must  take  one  side 
or  the  other.     Here,  not  to  be  for  God,  is  to  be  against  him. 

If  part  of  a  country  were  to  affect  neutrality  in  any  important  contest 
which  involved  the  interest  of  the  whole,  they  would  be  deemed  rebels : 
and  hence  the  curse  upon  the  inhabitants  of  Meroz.  Judges  v.  23. 
Hovv  much  more  in  the  cause  of  God,  of  ris;hteousness,  and  of  truth. 
Psal.  xlv.  4. 

3.  If  the  obligation  to  the  contending  parties  was  mutual,  we  might 
be  excused  in  remaining  neuter.  But  what  has  Satan  or 
the  world  done  for  us?  They  have  promised  much;  but  what  have 
they  performed?  They  have  drawn  us  away  from  our  best  friend,  and 
alienated  us  from  our  dearest  interests.  They  have  cheated  and  ruined 
our  souls.  What  fruit  had  ye  in  those  things,  whereof  3'^e  are  now 
ashamed  ?  We  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh.  Rom. 
vi.  21. 

4.  If  the  cause  of  each  of  the  contending  parties  had  been  alike  sordid 
and  selfish,  it  might  be  proper  to  stand  aloof  from  both.  Or  if  the  cause 
of  Christ  no  more  embraced  the  general  good  than  that  of  Satan,  we 
might  have  been  well  excused  in  a  state  of  neutrality,  and  even  com- 
mended for  our  virtue.  But  it  is  the  cause  of  God  in  which  our 
Saviour  is  concerned,  and  of  the  general  good  of  the  human  race. 
Hence  that  awful  sentence  is  denounced  :  '  If  any  man  love  not  our  Lord 
•Jesus  Christ  let  him  be  anathema  maranaiha.'     1  Cor.  xvi.  22. 

If  then  such  sort  of  indecision  be  constructive  enmity,  no  wonder  the 
Lord  should  speak  as  he  does  to  the  church  of  Laodicea.  Rev.  iii.  15, 
16.  Of  what  unspeakable  importance  is  real  religion,  and  to  be  truly 
decided  for  Christ ! 


113 


THE  BELIEVER'S  EXEMPTION  FROM  DEATH. 

Verily,  verily,  I  say  unto  you,  if  a  man  keep  my  saying,  he  shall  never 
see  death. — John  viii.  51. 

The  words  of  our  Lord  had  a  fulness  of  meaning,  which  unhumbled 
and  inattentive  hearers  would  overlook  and  pervert.^  This  was  the  case 
in  the  present  instance,  as  well  as  in  many  others.  They  understood 
him  as  speaking  of  the  death  of  the  body,  which  is  common  to  all,  and 
so  pronounce  the  speaker  mad.  But  he  meant  that  death  would  not  be 
death  to  them  that  believed  in  him ;  though  it  had  the  form,  yet  not  the 
power  ;  it  would  be  like  a  shadow  without  the  substance. 

Two  things  require  attention: — the  blessing  promised,  and  the  char- 
acter to  whom  it  is  restricted. 

I.  The  blessing  itself,  an  exemption  from  death. 

It  is  necessary  to  observe  here,  what  death  is  in  itself,  as  the  proper 
wages  of  sin.  If  we  would  know  what  a  deadly  serpent  is,  or  fierce 
dragon,  we  must  view  it  not  as  slain,  but  in  all  its  strength  and  vigour. 
Death  is  called  the  king  of  terrors  !  but  we  could  not  form  an 
idea  of  a  terrible  king,  by  seeing  him  when  deprived  of  power  and  of 
life,  but  the  contrary. 

Now  there  are  two  ways  in  which  we  may  see  liow  dreadful  death  is 
in  itself:  the  one  is  in  the  death  of  Christ  as  a  sacrifice  for  us,  and  the 
other  in  the  death  of  an  imbeliever. 

1.  The  death  of  Christ  is  a  medium  by  which  we  may  view  the  ter- 
ror of  this  enemy.  In  being  made  a  curse  for  us,  death  was  that 
bitter  cup  from  which  his  nature  of  necessity  revolted,  saying,  '  If  it  be 
possible,  let  this  cup  pass  from  me.'  Death  also  attacked  him 
in  his  full  strength.  The  wrath  due  to  our  sins  was  poured  out  upon 
him,  as  if  he  had  been  the  greatest  of  all  sinners  ;  there  was  no  mixture 
of  mercy,  but  unmingled  wrath  and  indignation.  The  manner 
too  in  which  he  died,  upon  the  accursed  tree,  showed  that  he  himself 
was  made  a  curse,  an  outcast  of  heaven  and  earth.  Such  was  the  death 
of  Christ!  But  he  that  believeth  shall  never  taste  of  this  bitter 
cup :  the  curse  is  extracted  and  death  is  no  more  death. 

2.  The  death  of  unbelievers  is  also  a  medium  by  which  we  may  view 
this  dreadful  enemy.  Here  indeed  it  appears  in  all  its  terror,  especially 
il  the  following  things  be  considered — 

(1.)  It  is  attended  in  this  case  with  the  loss  of  all  things.  Their  all 
being  in  this  world,  it  is  lost  for  ever.  When  they  die,  their  portion  is 
gone  beyond  recovery.  Wealth,  pleasure,  fame,  all  are  vanished  :  and 
though  they  carry  sin  with  them,  it  is  no  longer  their  enjoyment,  but 
their  misery  and  their  torment.  There  is  in  the  death  of  a  sinner  the 
total  loss  of  all  good,  and  the  total  extinction  of  every  hope:  this  is 
death  !  But  not  so  the  believer  in  Christ:  he  loses  some  things, 

but  gains  more  ;  and  for  him  to  die  is  real   gain.     From   hence  he  en- 
ters upon  his  inheritance,  and  death  to  him  is  no  longer  death. 


114 

(2)  Unbelievers  go  down  to  the  grave  with  their  guilt  upon  their 
heads,  and  this  is  much  more  than  merely  suffering  loss.  They  die  in 
their  sins,  and  this  sinks  them  lower  than  the  grave.  The  sling  of 
death  is  sin,  and  this  it  is  which  gives  it  all  its  bitterness.  Blessed  is 
the  man  whose  transgression  is  forgiven,  whose  sin  is  covered.  Psal. 
xxxii.  1.     But  cursed  is  the  man  who  dies  impenitent  and  unforgiven. 

See  the  death  of  the  old  world  by  water,  of  Sodom  by  fire,  of 
Belshazzar,  whose  knees  smote  together,  only  at  the  handwriting  upon 
the  wall;  also  of  Judas,  when  he  sought  a  refuge  from  his  guilt. 
It  is  true  every  sinner  does  not  die  in  such  circumstances  of  horror ; 
but  all  who  die  in  unbelief  must  taste  of  death,  and  die  accursed.  This 
then  is  death  in  itself  considered.  But  it  is  not  thus  to  real 

believers  ;  far  from  it.  Christ  has  abolished  death  on  their  behalf;  and 
hence  it  is  not  called  death,  but  a  sleep,  a  putting  off  the  earthly  taber- 
nacle, a  dissolving  of  the  house,  and  going  home.  It  is  subject  to  Christ, 
who  holds  the  keys  in  his  hand,  and  admits  his  followers  to  the  world  of 
glory. 

(3)  As  unbelievers  die,  so  they  must  rise  and  appear  before  God  in 
judgment.     Deaih  and  judgment  are  inseparably  connected.     Heb.  ix. 

27.  As  the  one  leaves  them,  so  the  other  finds  them  ;  and  this  it  is 
which  renders  it  terrible  to  an  unbeliever.  Death  is  the  keeper 

of  a  prison,  and  at  the  great  assize  it  will  deliver  up  all  its  prisoners  to 
the  bar  of  God.  This  is  death  !  Oh  to  die  with  a  fearful  looking  for 
of  judgment,  and  of  fiery  indignation!  But  death  is  not  thus  to 

real  believers,  on  whose  behalf  Christ  has  disarmed  the  enemy  of  his 
strength  and  power.  His  presence  at  the  last  day  will  also  divest  judg- 
ment itself  of  its  terrors,  and  they  shall  be  waiting  and  looking  for  him 
who  hath  redeemed  them  from  the  wrath  to  come.  1  Thess.  i.  10. 

lU  The  character  to  which  the  blessing  is  restricted  :  '^ If  a  man  keep 
my  saying,  he  shall  never  see  death." 

•'  Keeping  his  saying,"  is  a  very  expressive  form  of  speech.  It  sup- 
poses that  his  word  is  regarded  as  an  inestimable  treasure;  also  that 
many  would  attempt  to  deprive  them  of  it,  but  that  they  hold  it  faster 
than  life,  and  would  sooner  part  with  any  thing  than  his  doctrines  and 
commands. 

1.  This  includes  a  cordial  reception  of  the  truth.  Luke  xi.  28.  John 
xvii.  11.  There  are  many  "sayings"  in  the  world,  and  many 
who  are  more  ready  to  receive  them,  than  the  true  sayings  of  God  :  and 
even  to  the  rejection  of  the  gospel  itself.  To  receive  Christ's 
saying,  is  to  set  our  seal  that  it  is  true:  but  no  one  does  this  to  any 
purpose  till  he  sees  himself  a  sinner  ready  to  perish.  Then  his  sayings 
are  the  words  of  eternal  life,  and  the  doctrine  of  the  cross  becomes  the 
only  door  of  hope.  John  vi.  53,  68. 

2.  It  denotes  a  persevering  attachment  to  the  truth  as  it  is  in  Jesus 

Many  who  receive  the  word  with  joy  do  not  retain  it,  but  in 
times  of  temptation  they  fall  away.  It  is  not  so  with  real  chris- 

tians :  they  love  the  truth  and  hold  it  fast,  in  prison  and  in  flames.  In 
times  of  defection  and  apostasy,  they  keep  Christ's  saying,  and  will  not 
let  it  go.  Rev.  iii.  8. 


115 

3.  So  far  as  it  relates  to  the  precepts  of  Christ,  it  denotes  it  practical 
conformity  to  his  will.  No  other  religion  is  genuine.  There 
may  be  strong  convictions  where  the  truth  is  not  received  or  retained  : 
forgetful  hearers,  and  not  doers  of  the  word.  Jam.  i.  23. 

4.  Christ's  doctrine  cordially  embraced,  is  the  best  and  only  antidote 
against  the  fear  of  death.  Living  upon  this  we  shall  never  die.  John 
xi.  26. 


THE  DEGRADATION  AND  HONOUR  OF  THE   PEOPLE  OF 

ISRAEL. 

Though  ye  have  lien  among  the  pots,  yet  shall  ye  be  as  the  wi7igs  of 
a  dove  covered  with  silver,  and  her  feathers  with  yellow  gold.  When 
the  Almighty  scattered  kings  in  it,  it  was  white  as  snow  in  Salmon. — 
Psalm  Ixviii.  13,  14. 

The  former  part  of  this  psalm  is  chiefly  historical ;  it  notices  the  prin- 
cipal events  relating  to  the  Israelites  down  to  the  times  of  David.  The 
latter  part  is  congratulatory,  and  refers  to  their  future  glory  and  pros- 
perity. ...;.. 

Alluding  to  their  degraded  condition  in  Egypt,  it  describes  them  as 
having  "  lien  among  the  pots,"  while  employed  in  working  the  brick- 
kilns for  Pharaoh,  and  seeking  their  repose  under  the  hovels,  or  amidst 
the  rubbish  which  surrounded  them.  In  this  servile  condition  they  were 
considered  as  the  refuse  of  all  things,  and  the  offscouring  of  the  people. 

By  the  special  providence  of  God,  they  are  now  raised  to  a  state  of 
dignity  and  honour;  'their  shoulder  is  removed  from  the  burden,  and 
their  hands  are  delivered  from  the  pots.'  Psal.  Ixxxi.  6.  For  beauty 
also,  and  for  purity,  they  are  now  "  as  the  wings  of  a  dove  covered  with 
silver,  and  her  feathers  with  yellow  gold."  It  is  not  improbable  but 
doves  of  this  description  inhabited  or  visted  the  kilns  of  Egypt,  and  are 
here  considered  as  emblematical  of  the  flight  of  Israel,  laden-  with  the 
treasures  of  the  Egyptians.  For  '  he  brought  them  forth  with  silver  and 
gold,  and  there  was  not  one  feeble  person  among  their  tribes.'  Psal. 
cv.  37. 

To  denote  the  purity  of  the  land  which  they  now  possessed,  after  the 
destruction  of  the  Canaanitish  kings,  and  their  abominable  idolatries,  it 
is  said  to  be  "as  white  as  snow  in  Salmon,"  referring  probably  to  some 
neighbouring  moantain  frequently  covered  with  hoar  frost.  All  this 
was  intended  to  remind  them  of  their  present  advantages  and  obligations : 
it  may  also  afford  us  some  lessons  of  instruction. 

I.  We  are  here  taught,  that  those  who  are  exalted  to  the  highest 
privileges  and  honours,  ought  not  to  forget  their  former  meanness  and 
wretchedness. 


116 

This  lesson  was  suggested  to  Israel,  by  the  recapitulation  of  their  his- 
tory, and  is  necessary  in  order  to  promote  humility.  They  are  here 
told  of  their  poverty  and  wretchedness  in  Egypt,  and  were  afterwards 
reminded  of  their  abject  condition  when  enslaved  by  the  Philistines.  1 
Sam.  xiii.  !<J0.  Often  in  the  day  of  prosperity  were  they  reminded  of 
their  former  adversity,  to  humble  them,  and  to  bring  them  near  the 
Lord.  Jer.  1,  2,  6,  7.  Ezek.  xvi. 

If  we  also  now  enjoy  the  blessings  of  salvation,  and  taste  the  pleasures 
of  true  religion,  it  is  good  for  us  to  remember  our  former  vileness,  guilt, 
and  wretchedness.  It  is  by  having  these  things  in  remembrance  that 
we  realize  our  dependance  upon  God,  and  our  obligations  to  his  grace. 
Ephes.  ii.  11 — 13.  1  Tim.  i.  13 — 15.  Hence  also  that  humbling  lesson 
is  given  us  in  Ezek.  xvi.  60 — 63. 

II.  However  low  we  may  be  debased  in  the  eyes  of  the  world,  the 
blessing  and  favour  of  God  are  sufficient  to  wipe  away  all  reproach,  and 
to  crown  us  with  dignity  and  honour. 

1.  No  nation  is  so  low  but  God  can  raise  it  to  a  state  of  happiness 
and  prosperity.  Israel  was  once  the  fewest  of  all  people,  and 
was  so  insignificant  as  not  to  be  reckoned  among  the  nations  ;  but  they' 
afterwards  became  the  most  renowned,  and  infinitely  surpassed  the  em- 
pires of  antiquity.    Deut.  vii.  7.    2  Sam.  vii.  23.    Psal.  cxlvii.  19,  20. 

The  history  of  our  own  country  would  show  that  we  also  have 
been  in  a  low  and  degraded  condition,  lying  like  Israel  "  among  the 
pots,"  though  now  distinguished  by  civil  and  religious  privileges ;  and 
if  at  any  time  we  are  sunk  low  again,  the  same  hand  is  able  to  raise 
us  up. 

2.  No  family  is  so  reduced  by  misfortunes,  but  God  is  able  to  exalt 
them  lo  riches  and  honour,  and  to  turn  all  their  mourning  into  gladness. 

In  another  generation  it  is  possible  that  the  descendants  of 
many  families  now  living  in  affluence,  may  be  reduced  to  poverty  and 
wretchedness,  while  others  who  are  now  low  may  rise  above  them. 
Such  changes  are  often  brought  about  by  the  wheel  of  providence.  Da- 
vid was  once  Saul's  servant,  and  was  fed  at  his  table :  but  afterwards, 
Mephibosheth,  Saul's  son  was  fed  at  David's  table,  and  was  glad  to  find 
in  him  a  protector  and  a  friend.  Thus  it  is  that  even  in  providence 
*  there  are  last  that  shall  be  first,  and  first  that  shall  be  last.' 

This  reflection  may  teach  us  two  things ; — (1)  The  vanity  of  hoard- 
ing up  riches,  for  we  know  not  who  shall  gather  them  :  a  fool  or  a 
prodigal  may  give  them  all  to  the  wind,  Eccles.  ii.  18,  19. — (2)  The 
wisdom  and  propriety  of  showing  pity  and  compassion  to  those  who  are 
poor  and  low  in  the  world:  we  know  not  but  our  descendants  may  be  . 
as  poor  and  as  low  as  they,  and  stand  in  equal  need  of  commiseration. 
The  best  way  to  secure  wealth  is  to  make  a  good  use  of  it  while  we 
have  it.  Psal.  cxii.  1 — 3,  9. 

3.  No  individual  is  so  low  and  worthless  in  a  moral  point  of  view 
but  grace  can  lift  him  up.  Those  who  have  hitherto  been  all  de- 
filed with  sin,  like  Israel  among  the  pots,  may  yet  be  made  holy. 
Those  who  have  hirtherto  been  the  farthest  off  from  God,  may  yet  be 


117 

brought  nigh  by  tlie  blood  of  Christ;  those  whose  hearts  have  been  most 
at  enmity  with  God,  may  yet  be  reconciled;  and  those  who  have  de- 
based themselves  even  unto  hell,  may  yet  become  an  honour  to  the 
cause  of  God.  The  drunkard  may  become  sober,  the  blasphemer  may 
learn  to  fear  an  oath,  and  even  the  impure  Corinthian  may  be  washed 
and  justified  in  the  name  of  the  Lord  Jesus,  and  by  the  fcjpirit  of  our 
God."  1  Cor,  vi.  11. 

Say  not  then,  oh  sinner,  there  is  no  hope  :  I  have  loved  idols,  and 
after  them  will  I  go.  Jer.  ii.  25.  Beware  of  sinking  into  despair,  as  well 
as  of  rising  into  arrogance  and  presumption  :  with  the  Lord  there  is 
mercy,  and  with  him  is  ])lenteous  redemption.  Psal.  cxxx.  7.  Lai.  Iv. 
7.  Think  what  grace  can  do,  if  you  truly  desire  it.  God  can  overlook 
all  your  past  folly,  all  your  vileness  ;  can  cover  you  with  th«  robe  of 
righteousness,  and  adorn  you  with  the  garments  ol" salvation.  Isai.  Ixi. 
10.  Come  then  and  buy  of  him  gold  tried  in  the  fire,  that  thou  mayest 
be  rich  ;  and  white  raiment,  that  thou  mayest  be  clothed.  Rev.  iii.  18. 

4.  No  backslider  has  so  far  departed  from  God  but  that,  if  he  desire 
to  return,  grace  can  forgive  him  all.  Yes,  if  thou  wilt  return, 

return  unto  me,  sailh  the  Lord.  I  will  heal  your  backslidings,  and  love 
you  freely.  Jer.  iv.  1.  Hos.  xiv.  4.  Though  ye  have  lien  so  long  among 
the  pots,  yet  shall  ye  be  as  the  wings  of  a  dove  covered  with  silver,  and 
her  feathers  with  yellow  gold. 

III.  Purity  is  the  beauty  and  the  honour  of  any  people  :  vcr.  14. 

The  army  of  Israel  defeated  the  Canaanitish  kings,  but  it  was  "  the 
Almighty  that  scattered  them,"  and  gave  to  Israel  the  victory.  It  was 
in  his  cause  that  they  engaged,  and  that  insured  them  success.  Happy 
if  the  same  or  any  thing  like  it  could  be  said  of  later  conquerors,  who  have 
covered  the  earth  with  blood ;  but  who  instead  of  seeking  the  glory  of 
God,  have  sought  nothing  but  the  gratification  of  their  own  ambition  ; 
and  the  blood  of  many  of  their  brethren  of  mankind  crieth  against  them 
from  the  ground. 

The  scattering  of  these  kings  was  the  cleansing  of  the  land  from 
idols;  and  now  that  God  had  set  up  his  tabernacle  in  the  midst  of  it, 
"  it  was  white  as  snow  in  Salmon."  It  is  neither  numbers,  nor  wealth, 
nor  talents,  that  can  confer  honour  upon  a  country,  or  upon  a  religious 
community,  but  God's  dwelling  in  the  midst  of  them.  Moral  excellence 
is  the  only  true  glory  of  man.  God  himself  is  glorious  in  holiness,  and 
nothing  but  this  can  make  his  people  glorious.  Happy  is  that  people, 
that  is  in  such  a  case  ;  yea,  happy  is  that  people,  whose  God  is  the  Lord. 
Psal.  cxiiv.  15.  Deut.  xxxiii.  29. 

This  subject  teaches  us  to  look  forward  to  the  time  when  the  whole 
world  shall  be  what  Canaan  once  was, '  the  holy  land  ;'  when  righteous- 
ness and  truth  shall  dwell  therein.  2  Pet.  iii.  13.  In  order  to  this,  God 
will  again  '«  scatter"  the  anti-christian  forces,  and  kings  of  armies  shall 
flee  apace.  Then  shall  the  kingdom  and  dominion  be  gived  to  the  saints 
of  the  most  High,  and  all  dominions  shall  serve  and  obey  him.  The 
world  shall  then  resume  its  pristine  beauty  and  purity  ;  and  after  being 
stained  with  every  enormity,  it  shall  become  "  white  as  snow  in  Salmon." 
Dan.  vii.  27. 

Vol  n.         16 


118 


ISIORAL  INABILITY  COMPATIBLE  WITH  GOSPEL  EXHOR- 
TATIONS. 

Work  out  your  own  salvation  with  fear  and  trembling :  For  it  is 
God  that  worketh  in  you  both  to  will  and  to  do  of  his  good  pleasure. 
— Philippians  ii.    12,  13. 

It  is  a  happy  sign  that  our  religious  sentiments  are  correct,  when  we 
find  a  use  for  every  part  of  Scripture,  and  perceive  an  agreement  in  the 
whole.  Some  things  in  this  passage  require  to  be  explained  ;  and  if  the 
explanation  be  just,  it  will  not  be  inconsistent  with  other  parts  of  Scrip- 
ture, which  declares  unequivocally  that  our  salvation  is  all  of  grace. 

"Salvation"  then  consists  of  two  parts;  in  a  deliverance  from  the 
curse  of  the  law,  and  from  the  dominion  of  sin.  The  first  was  effected 
by  the  death  of  Christ,  without  us.  The  latter  is  wrought  by  the  Holy 
Spirit  within  us,  changing  the  dispositions  of  the  heart.  The  one  is  by 
price,  the  other  by  power.  In  the  first  we  are  wholly  passive,  in  the 
latter  we  are  active  by  being  acted  upon.  Now  it  is  of  salvation  in  the 
latter  sense  that  the  text  speaks,  because  it  is  that  in  which  we  are  pro- 
perly concerned.  The  Holy  Spirit  "  worketh  in  us,"  but  it  is  "  to  will 
and  to  do."  It  is  we,  and  not  the  Holy  Spirit  that  repent  and  believe 
the  gospel ;  thnt  mourn  for  sin  and  mortify  the  deeds  of  the  body.  The 
exhortation  in  the  text  therefore  is  very  properly  addressed  to  us. 

To  "  work  out"  our  salvation,  is  not  meant  of  working  in  a  way  of 
merit  or  desert;  for  in  this  sense,  salvation  is  not  of  works,  but  of  grace. 
But  it  is  to  grow  in  grace,  to  perfect  holiness  in  the  fear  of  the  Lord,  to 
work  out  our  way  through  all  the  difficulties  that  lie  before  us,  and  to 
endure  to  the  end  that  we  may  be  saved.  We  must  set  our  feet  on  all 
our  spiritual  enemies,  and  go  on  mortifying  the  deeds  of  the  body  that 
we  may  live. 

This  is  to  be  done  "  with  fear  and  trembling,"  a  disposition  of  mind 
that  must  accompany  all  our  striving  to  enter  into  the  kingdom  of  God. 
The  work  itself  is  great  and  large,  and  the  time  allowed  is  short,  very 
short  for  so  important  a  concern  as  this.  While  pressing  into  the  king- 
dom, we  have  reason  to  fear  and  tremble,  lest  we  should  not  finally  en- 
ter in  and  be  saved.  We  are  like  persons  on  a  dangerous  voyage,  and 
have  cause  to  fear  lest  after  all  we  should  be  shipwrecked. 

It  is  God  that  worketh  in  us  "  to  will  and  to  do  :"  he  gives  us  a  heart 
to  seek  him,  he  keeps  up  every  holy  resolution  till  it  is  put  into  actual 
execution.  It  is  of  God  that  we  are  ixl  first  made  willing  to  submit  to 
mercy,  and  to  be  saved  in  his  way,  by  coming  to  Christ  for  life.  Now 
also  it  is  of  God,  who  makes  us  willing  to  give  up  all  our  idols,  to  watch 
and  pray  against  every  temptation,  to  run  in  the  way  of  his  commands, 
and  to  hold  out  in  our  christian  course. 

If  it  be  asked  how  the  Lord  worketh  in  us?  The  answer  is,  not  by 
forcing  us  against  our  will,  but  by  making  us  willing,  and  that  in  a  way 
suitable  to  our  rational  nature ;  namely  by  conviction,  and  by  the  influ- 
ence of  motives.     Hence  we  are  led  to  judge  of  things  in  a  measure  as 


119 

they  are,  and  to  act  from  the  clearest  conviction  of  the  understanding. 
Only  let  the  mind  be  in  a  proper  state,  and  the  eternal  realities  of  reli- 
gion will  operate  powerfully  upon  us,  and  give  to  the  mind  an  impulse 
that  is  irresistible.  Views  of  the  evil  nature,  and  awful  consequences 
of  sin  will  render  us  willing  to  attempt  its  mortification,  and  to  submit 
to  every  species  of  self-denial.  Proper  views  of  the  gift  of  God  will 
make  us  thirst  for  that  living  water,  and  dispose  us  most  cordially  to 
embrace  the  Saviour.     John  iv.   10. 

From  the  passage  thus  explained,  we  may  infer, 

(1)  That  exhortations  to  holy  duties  do  not  imply  any  self-sufficiency 
in  us,  without  the  influence  of  the  Holy  Spirit,  They  show  us  what 
ought  to  be,  and  so  are  proper  both  to  saints  and  sinners.  But  something 
more  is  necessary  to  make  us  what  we  ought  to  be,  and  incline  us  to  do 
what  God  requires  of  us.  Exhortations  place  before  us  the  motives  to 
action,  but  it  is  the  Holy  Spirit  that  prepares  the  mind  to  recieve  them, 
and  to  yield  to  their  influence. 

(2)  That  the  work  of  the  Holy  Spirit  does  not  release  us  from  obli- 
gation, but  on  the  contrary,  aflx)rds  an  additional  motive  for  our  compli- 
ance with  the  will  of  God.  There  is  as  much  need  for  us  to  strive  to 
enter  in  at  the  straight  gate,  as  if  God  had  never  promised  the  aid  of  his 
Holy  Spirit.  It  is  the  same  in  natural  things  as  it  is  in  spiritual  things; 
we  are  as  much  dependent  in  one  case  as  in  the  other ;  and  yet  that  de- 
pendence does  not  supersede  the  use  of  ordinary  means.  It  is  '  in  God 
we  live,  and  move  and  have  our  being ;'  yet  we  employ  means  for  the 
preservation  and  continuance  of  life,  and  should  have  no  reason  to  expect 
it  in  any  other  way. 

More  particularly — 

I.  Consider  the  exhortation  itself:  "  Work  out  your  own  salvation 
with  fear  and  trembling." 

This  of  necessity  implies  that  a  great  part  of  our  salvation  is  still  to 
come,  and  is  not  wrought  out;  that  much  needs  still  to  be  done  in  order 
to  wean  us  from  the  present  world,  and  meeten  us  for  heaven. 

1.  There  is  much  remaining  ignorance  in  us,  which  needs  to  be  re- 
moved.  VVe  have  not  yet  learned  to  think  of  ourselves  as  we  ought  to 
think,  nor  of  God  and  spiritual  things  as  we  ought.  We  know  but  in 
part,  and  see  as  through  a  glass  darkly.  We  have  made  but  little  pro- 
ficiency in  divine  knowledge ;  there  are  heights  and  depths  which  we 
have  not  explored. 

2.  Much  remaining  depravity  in  our  hearts,  many  unmortified  afiec- 
tions  and  lusts.  There  is  in  us  a  great  deal  of  pride  and  vanity,  love 
of  the  world,  impatience  and  fretfulness  under  the  dispensations  of 
Providence,  and  a  thousand  evils  which  daily  beset  us.  How  important 
then  that  we  watch,  and  pray,  and  strive ;  that  we  embrace  every  op- 
portunity of  serving  the  Lord,  and  do  whatsoever  our  hands  find  to  do 
with  all  our  might.  VVe  are  like  the  Israelites  when  they  entered  Ca- 
naan :  we  have  innumerable  difliculties  to  overcome,  a  host  of  enemies 
to  subdue,  before  we  can  possess  the  land ;  and  it  is  by  little  and  little 
that  we  shall  drive  them  out. 


1.20 

3.  There  are  numerous  temptations  and  snares  that  still  await  us : 
many  as  we  have  already  escaped,  there  are  still  more  in  reserve. 
Satan  will  be  working  agamst  us,  the  world  will  still  be  opposing  us, 
and  providences  will  still  be  trying.  We  shall  need  therefore  great  ex- 
ertions, great  grace,  and  great  patience,  to  bear  all,  to  overcome  all,  and 
endure  to  the  end.  Ephes.  vi.  13. 

II.  The  encouragement  given  us :  "For  it  is  God  that  worketh  in 
you  both  to  will  and  to  do  of  his  good  pleasure." 

1.  Consider  the  goodness  of  God  in  "  working  in  us."  He  might 
have  left  us  to  get  through  as  well  as  we  could,  and  given  us  up  to  our 
own  vileness.  If  a  nation  were  enslaved,  and  a  prince  sent  a 
powerful  army  to  their  assistance,  it  would  encourage  them  to  renewed 
exertions  to  obtain  their  freedom.  How  much  more  the  aid  which  God 
has  promised  in  the  spiritual  warfare,  which  is  sufficient  to  make  us 
more  than  conquerors  through  him  that  loved  us. 

2.  Consider  the  powe?'  of  God,  and  of  what  importance  it  is  to  have 
such  an  efFicient  ally.  When  we  consider  the  strength  of  our 
enemies,  and  the  power  of  indwelling  sin,  we  are  sometimes  ready  to 
despair  of  obtaining  the  victory :  but  the  consideration  that  God  is  on 
our  side,  and  working  in  us  as  well  as  for  us,  is  sufficient  to  animate  us 
in  the  conflict,  and  to  give  us  the  assurance  of  ultimate  success.  Joshua 
xxiii.  10.  Hag.  ii.  4. 

3.  The  faithfidness  of  God  is  also  encouraging.  He  will  not  forsake 
the  work  of  his  own  hands,  but  will  perfect  that  which  concerneth  us, 
for  his  mercy  endureth  forever.  Psal.  cxxxviii.  8.  If  he  excite  spiritual 
desires,  it  is  that  they  may  be  fulfilled;  if  he  gives  repentance,  it  is  that 
it  may  be  followed  with  pardon  and  eternal  life.  Psal.  cxlv.  19. 

4.  The  consideration  that  all  is  wrought  in  us  by  the  Holy  Spirit, 
suggests  a  motive  to  fear  and  trembling,  as  well  as  of  humble  confidence 
and  hope.  This  should  keep  us  from  presumption,  from  running  into 
evil,  or  letting  down  our  watch.  If  God  depart  from  us,  or  withdraw 
the  influence  of  his  grace,  we  shall  perish  like  Samson  in  the  midst  of 
the  Philistines.  It  is  only  by  diligence  and  watchfulness,  that  we  may- 
expect  God  to  work  in  us  to  will  and  to  do  of  his  good  pleasure. 

How  lamentably  deficient  is  that  system  of  religion,  which  finds  no 
place  for  the  renewing  influences  of  the  Holy  Ghost !  It  is  like  the 
earth  on  which  neither  rain  nor  dew  descends,  but  is  cursed  with  per- 
petual barrenness  and  desolation. 

Let  us  be  careful  that  we  do  not  grieve  the  Holy  Spirit  by  the  indul- 
gence of  self-sufficiency,  to  the  neglect  of  his  inspiring  and  sanctifying 
grace  ;  always  remembering  that  he  it  is  who  worketh  all  our  works  in 
us.  Isai.  xxvi.  12. 


121 


THE  RESURRECTION  OF  CHRIST. 
The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon. — Luke  xxiv.  34. 

To  the  disciples  in  their  present  bewildered  state,  this  fact  must  have 
afforded  unusual  joy  and  satisfaction.  They  had  been  overwhelmed 
with  doubts  and  apprehensions  respecting  the  Messiah,  and  had  just  been 
expressing  their  feelings  of  the  deepest  despondency  :  '  VVc  trusted  it 
had  been  he  which  should  have  redeemed  Israel.'  Who  can  tell  the 
painful  anxiety  which  oppressed  their  hearts,  during  the  interval  between 
the  crucifixion  and  the  resurrection  of  their  Lord,  especially  as  they  had 
formerly  expressed  themselves  with  so  much  confidence,  saying,  '  We 
know  and  are  assured  thai  thou  art  Christ,  the  Son  of  the  living  God.' 
It  is  no  wonder,  therefore,  when  the  fact  of  the  resurrection  was  fully 
ascertained,  that  the  two  disciples  were  so  eager  to  return  to  Jerusalem 
with  the  tidings,  while  others  of  them  had  also  the  same  joyful  message 
to  communicate. 

Their  hopes  all  depended  upon  this  important  event ;  the  resurrection 
of  Christ  was  the  resurrection  of  his  cause,  which  now  for  a  few  days 
had  been  so  much  beclouded  ;  and  they  were  begotten  again  to  a  lively 
hope.  1  Pet.  i.  3.  To  us  also  the  resurrection  of  Christ  is  no  less  interest- 
ing ;  the  trust  which  believers  have  reposed  in  him  is  of  infinite  moment, 
and  it  becomes  us  to  sec  that  our  hope  is  well  founded.  If  our  faith  be 
vain,  we  are  yet  in  our  sins,  and  are  of  all  men  most  miserable. 

Let  us  therefore, 

I.  Examine  the  nature  of  the  evidence,  by  which  the  fact  of  our 
Lord's  resurrection  is  supported. 

The  friends  and  the  enemies  of  the  gospel  are  at  issue  upon  this  point, 
and  all  our  hopes  of  eternal  life  are  involved  in  it ;  it  is  therefore  of  the 
utmost  consequence  that  the  fact  itself  should  be  clear  and  satisfactory. 

1.  We  may  observe  that  the  evidence  of  our  Lord's  resurrection  is 
such  as  was  intended  for  the  exercise  of  faith,  and  not  for  the  satis- 
faction of  unbelievers,  to  whom  it  would  prove  a  stumbling  block  rather 
than  a  means  of  conviction.  The  Jews  require  a  different  kind 

of  evidence  of  his  being  the  Son  of  God :  let  him  come  down  from  the 
cross,  said  they,  and  we  will  believe  him.  Other  unbelievers  have  ob- 
jected. Why  did  he  not  appear  in  Jerusalem  after  his  resurrection  ?  But 
in  either  case  the  great  body  of  the  Jewish  nation  would  have  had  no 
occasion  for  the  exercise  of  faith,  and  nothing  on  which  to  found  the 
objections  of  unbelief.  This  however  is  not  God's  method  of 

dealing  with  mankind :  the  gospel  itself  was  delivered  in  the  form  of  a 
testimony,  and  its  principal  facts  are  supported  by  the  same  kind  of  evi- 
dence, rather  than  by  any  direct  appeal  to  the  senses  :  and  if  they  will 
not  believe  Moses  and  the  prophets,  neither  will  they  be  persuaded 
though  one  rose  from  the  dead.  Our  Lord  has  also  told  the 

Jews,  on  his  last  visit  to  the  temple,  that  they  should  see  him  no  more. 


122 

Matt,  xxiii.  39.  To  have  been  seen  of  them  generally,  therefore,  after 
his  resurrection,  would  have  falsified  his  own  assurance.  When  Moses 
had  taken  a  final  leave  of  Pharaoh,  for  a  rejection  of  all  the  evidence  he 
had  i^iven  of  his  mission,  it  would  ill  have  comported  with  the  dignity  of 
his  character  to  have  returned  and  wrought  more  miracles  for  the  con- 
viction of  the  infidel  king.  Exod.  x.  29.  Equally  unsuitable  would  it 
have  been  for  our  blessed  Lord  to  have  offered  fresh  evidence  to  a  set  of 
men  who  had  rejected  and  were  determined  to  reject  all  evidence  in  favour 
of  his  being  the  true  Messiah  ;  and  on  this  principle  Christ  himself  acted 
in  more  than  one  instance  previous  to  his  death  and  resurrection.  Matt, 
xii.  29.  xvi.  4.  If  evidence  would  have  sufficed,  they  had  seen 

Lazarus  raised  from  the  dead  ;  but  instead  of  believing,  they  only  sought 
to  take  away  his  life.  They  had  also  heard  the  confession  of  Judas,  that 
he  had  betrayed  innocent  blood  ;  but  their  only  reply  was,  See  thou  to 
that.  Amidst  such  incorrigible  blindness  and  hardness  of  heart, 

if  they  asked  for  a  sign,  it  was  but  just  that  no  sign  should  be  given 
them,  but  that  they  should  be  left  to  multiply  objections,  and  to  fill  up 
the  measure  of  their  iniquity.  They  were  therefore  left  to  stumble,  and 
fall,' and  perish.  Isai.  viii.  14,  15.  Acts  xiii.  40,  41. 

2.  The  evidence,  though  founded  upon  testimony,  is  amply  sufficient 
for  faith  to  rest  upon,  and  therefore  leaves  all  unbelievers  without  ex- 
cuse— 

(1)  Because  the  resurrection  of  Christ  was  foretold  in  prophecy,  and 
therefore  an  event  that  ought  to  have  been  expected.  Isai.  xxvi.  19.  liii. 
10.  Psal.  xvi.  9,  10.  To  the  latter  of  these  prophecies  the  apostle  Peter 
appeals,  in  his  address  on  the  day  of  pentecost,  Acts  ii.  25 — 27  ;  and 
Paul  also  in  his  reasoning  with  the  Jews  of  Antioch.  Acts  xiii.  35 — 37. 

Our  Lord  himself  repeatedly  foretold  his  own  resurrection, 
though  the  disciples  had  as  often  overlooked  it.  Matt.  xx.  19.  Luke 
xxiv.  6 — 8, 

(2)  The  fact  itself  is  attested  by  a  number  of  competent  witnesses. 
The  Lord  not  only  "  appeared  to  Simon,"  immediately  after  his  resur- 
rection, but  to  all  the  apostles  whom  he  had  chosen  ;  to  whom  he  showed 
himself  alive  after  his  passion  by  many  infallible  proofs,  being  seen  of 
them  forty  days,  and  speaking  of  the  things  pertaining  to  the  kingdom 
of  God.  Acts.  i.  3.  He  was  first  seen  of  Peter,  then  of  the  twelve; 
and  after  that,  he  was  seen  of  above  five  hundred  brethren  at  once. 
1  Cor.  XV.  5,  6. 

(3)  The  testimony  given  of  the  fact  is  sufficiently  credible.  The 
disciples  had  never  shown  themselves  very  credulous ;  on  the  contrary, 
they  were  slow  of  heart  to  believe,  and  required  no  ordinary  degree  of 
evidence.  Luke  xxiv.  38 — 40.  John  xx.  25 — 28.  They  had  no 
worldly  ends  to  answer  by  their  testimony  ;  they  knew  that  persecution, 
sufferings,  and  death  would  be  the  consequence.  Their  manner 
of  relating  the  fact  is  such  as  to  furnish  sufficient  proofs  of  its  being 
true.  The  history  of  the  two  disciples  going  to  Emmaus,  as  narrated  in 
this  chapter,  carries  its  own  evidence  with  it ;  and  the  sacred  writer  ap- 
pears himself  to  have  been  deeply  affected  with  the  circumstances. 
Christ's  appearance  to  iVIary  shows  the  fact  in  the  strongest  light  possi- 
ble. John  XX. 


J -23 

(4)  As  the  witnesses  of  the  resurrection  were  not  impostors,  so  neither 
were  they  enthusiasts.  Tlieir  writings  show  this,  for  they  arc  lull  of 
wisdom  and  knowledge,  and  make  I  heir  apjieal  at  once  to  the  under- 
standing and  the  heart.  Besides  it  would  liavo  been  impossible  for  them 
to  have  imagined  all  the  discourses  which  our  Lord  addressed  to  them, 
and  all  the  peculiar  circumstances  which  occurred  after  his  resurrection. 
Peter  might  therefore  well  say  in  the  name  of  the  rest,  Wc  have  not 
followed  cunningly  devised  fables,  when  we  made  known  unto  you  the 
power  and  coming  of  our  Lord  Jesus  Christ,  but  vere  eye-witnesses  of 
his  majesty.   2  Pet.  i.  16. 

II,  Consider  the  connection  which  this  fact  has  with  the  truth  of  the 
gospel,  and  some  of  its  leading  doctrines  in  particular. 

1.  The  truth  of  the  gospel  itself  rests  upon  the  reality  of  Christ's 
resurrection  ;  for  if  Christ  be  not  raised,  our  faith  is  vain,  and  we  are 
yet  in  our  sins.  1  Cor.  xv.  14 — 17.  We  have  then  no  Mediator,  no 
Intercessor,  and  our  looking  and  wailing  for  the  Son  of  God  from  heaven 
is  altogether  vain.  We  are  yet  where  Adam  left  us,  under  the  wrath 
of  God,  and  without  hope,  for  any  thing  that  wo  know  to  the  contrary. 

But  if  the  Lord  be  risen  indeed,  then  is  the  gospel  true,  and  there 
is  redemption  through  his  blood. 

2.  The  resurrection  of  Christ  is  represented  as  having  an  influence 
on  our  regeneration,  or  our  being  raised  from  a  death  in  sin  to  a  life  of 
righteousness;  so  that  none  v/ould  have  been  quickened  or  born  again 
of  the  Spirit,  if  Christ  had  not  risen  from  the  dead.  Ephes.  ii.  4 — 6.  It 
is  in  virtue  of  his  resurrection  that  the  Holy  S[)irit  is  given,  and  that  sin- 
ners are  converted  to  God  ;  all  had  else  remained  under  the  power  and 
dominion  of  sin.  John  vii.  39.  xvi.  7,  8. 

3.  It  is  essential  to  our  ^ws/i/Traiio/i  with  God.  Christ  was  our  re- 
presentative, he  bore  our  sins  in  his  own  body  on  the  tree;  was  made 
sin  for  us,  that  we  might  be  made  the  righteousness  of  God  in  him.  He 
was  delivered  for  our  offences,  and  raised  again  for  our  justification. 
Rom.  iv.  25.  But  if  not  raised,  our  justification  would  be  impossible, 
and  we  should  still  lie  under  the  curse. 

4.  By  his  resurrection,  Christ  has  obtained  dominion  over  death  and 
the  grave,  and  holds  in  his  hands  the  keys  of  the  invisible  world.  Rev. 
i.  18.  Death  is  no  longer  an  object  of  dread  to  those  who  believe  in 
him,  for  through  his  own  death  he  hath  destroyed  him  that  had  the 
power  of  it,  and  delivered  those  who  were  all  their  life-time  subject  to 
bondage.  Heb.  ii.  14,  15. 

5.  The  resurrection  of  Christ  is  both  the  pattern  and  pledge  of  our 
own  resurrection,  and  he  is  become  the  first  fruits  of  them  that  slept. 
1  Cor.  XV.  20.  Phil.  iii.  21.  1  Pet.  i.  3,  4. 

6.  This  important  fact  gives  assurance  of  the  general  resurrection, 
and  of  the  final  judgment.  Acts  xvii.  31.  All  that  are  in  their  graves 
shall  hear  his  voice,  and  must  come  forth,  either  to  the  resurrection  of 
life,  or  to  the  resurrection  of  damnation.  John  v.  38,  29. 


124 


THE  LIFE  OF  PRIMITIVE  CHRISTIANS. 

Remembering  without  ceasing  your  worJc  of  faith,  and  labour  of 
love,  and  imticnce  of  hope  in  our  Lord  Jesus  Christ,  in  the  sight  of 
God  and  our  Father. — 1  Thessalonians  i.  3. 

Amongst  all  the  primitive  churches,  that  at  Thessalonica  was  one  of 
the  most  amiable,  and  they  are  always  spoken  of  in  the  most  aflection- 
ate  and  respectful  manner.  Paul  could  never  think  of  them  without 
pleasure,  and  in  the  text  he  addresses  ihem  in  terms  the  most  animating 
and  encouraging.  In  a  brief  description  of  their  character,  he  repre- 
sents them  to  have  been  remarkably  active  and  laborious,  and  persever- 
ing:  and  all  this  from  a  right  principle,  for  it  is  ascribed  to  faith,  love, 
and  patience.  On  this  account  he  "  remembered"  them  in  his  prayers, 
and  could  mention  them  with  joy,  "  in  the  sight  of  God  and  our  Fa- 
ther." 

The  text  may  therefore  be  considered  as  descriptive  of  the  life  of 
primitive  christians — 

I.  It  was  an  active  life,  and  this  activity  is  ascribed  to  "  faith." 

It  was  "  the  work  of  laith."  This  is  the  principle  that  kept  them 
alive,  and  stimulated  them  to  duty. 

1.  Their  religion  did  not  consist  in  an  exclusion  from  the  world,  or 
in  retired  contemplation,  like  some  in  after  ages,  or  the  monks  of  later 
times.  Nor  in  selfish  raptures,  like  some  modern  enthusiasts,  who 
would  make  the  whole  of  religion  to  consist  in  an  assurance  of  their 
own  salvation,  and  leave  the  wide  world  to  perish  in  their  sins. 

The  life  of  primitive  believers,  on  the  contrary,  consisted  in  doing  good; 
in  disseminating  the  knowledge  of  the  gospel,  in  seeking  the  weli'are  of 
mankind,  and  in  serving  their  generation  according  to  the  will  of  God. 
It  was  a  life  like  that  of  our  blessed  Lord,  who  went  about  continually 
doing  good. 

2.  Their  activity  is  ascribed  to  faith,  whose  work  it  was. 

Faith  is  opposed  to  works,  but  not  to  working,  especially  not  to  working 
for  God.  Believers  have  always  laboured  in  his  cause,  and  for  his  glory 
and  they  are  the  only  persons  that  have  done  so.  This  is  also 

a  very  important  principle :  without  it  all  our  doings  are  of  no  account, 
for  '  without  faith  it  is  impossible  to  please  God.'  It  is  eminently 

the  work  of  God,  to  believe  on  him  whom  he  hath  sent,  for  this  is  the 
commencement  of  every  good  word  and  work.  John  vi.  29.  Heb.  xi.  6. 

Where  there  is  but  little  faith,  there  will  be  but  little  done  for 
God.  This  may  be  seen  in  the  case  of  the  disciples,  before  and  after 
the  resurrection  of  Christ.  When  their  faith  was  weak  and  wavering 
they  did  but  little;  but  after  the  day  of  pentecost,  when  they  were  full 
of  faith  and  of  the  Holy  Ghost,  they  laboured  with  abundant  success. 

This  may  be  accounted  for,  if  we  consider  that  faith  brings 
us  into  a  state  of  union  and  nearness  to  Christ,  and  enables  us  to  lay 


125 

hold  of  his  strength.  Faith  is  likewise  conversant  with  the  promises,  it 
is  persuaded  of  them  and  embraces  them,  and  this  stimulates  the  soul  to 
action. 

II.  The  life  of  primitive  believers  was  laborious,  and  this  is  ascribed 
to  "  love." 

They  not  only  performed  the  work  of  faith,  but  "  the  labour  of  love;" 
and  labour  is  a  stronger  term  than  that  of  working.  It  denotes  the 
taking  of  great  pains  and  trouble  in  perlurniing  what  is  to  be  done,  and 
counteracting  and  overcoming  llie  dithculiies  that  lie  in  the  way  of  serv- 
ing the  Lord;  and  it  is  thus  ordered,  that  our  love  to  liim  may  be  fully 
tried.  The  greatest  things  that  have  ever  been  done,  have  gener- 

ally been  the  result  ol' extraordinary  labour.  This  was  exemplified  in  the 
great  work  of  Moses,  in  bringing  Israel  out  of  Ejiypt ,  in  the  work  of 
Nehemiah,  in  bringing  them  back  again  from  Babylon;  and  of  Paul,  in 
preaching  the  gospel  to  the  heathen  world.  The  life  also  of  our  blessed 
Lord  was  a  life  of  incessant  labour,  while  with  unwearied  zeal  and 
asiduity  he  preached  the  gospel  of  the  kingdom,  and  healed  all  manner 
of  sicknesses  among  the  people. 

The  cause  of  Christ  is  like  an  immense  harvest,  where  a  great  many 
hands  are  employed,  a  great  deal  is  to  be  done,  and  all  in  a  little  time. 

1.  There  are  mnltitudes  of  souls  all  around  us,  that  need  to  be  con- 
verted, and  the  season  is  short.  The  world  lieth  in  wickedness,  and  is 
in  danger  of  perdition.  Many  opportunities  and  occasions  of  doing  good 
present  themselves,  and  there  is  a  wide  field  for  labour,  both  at  home 
and  abroad. 

2.  There  are  many  oppositions  and  di^cidties  to  be  encountered, 
wherever  a  door  is  opened  for  doing  good.  The  work  of  a  christian  is 
like  rowing  against  wind  and  tide,  every  thing  tends  to  impede  his  pro- 
gress. He  must  go  against  the  principles,  the  customs,  and  the  preju- 
dices of  the  world,  and  expect  little  else  but  opposition.  What  a 
view  we  have  of  the  labours  and  sufferings  of  the  christian  life,  not  only 
in  the  primitive  believers,  but  in  the  martyrs  and  confessors  of  all  ages, 
in  the  early  reformers,  in  the  puritans  and  nonconformists  of  later  limes, 
in  the  privations  and  exertions  of  various  missionaries  on  foreign  sta- 
tions, and  in  all  that  are  in  any  degree  eminent  for  God. 

3.  The  exertions  of  primitive  christians  in  this  great  and  good  cause 
are  ascribed  to  love,  and  such  must  be  the  motive  by  which  we  are  in- 
fluenced, if  we  would  serve  the  Lord  Christ.  Love  is  a  flame  that  can- 
not be  extinguished,  a  stream  that  bears  us  along,  and  carries  every 
thing  before  it.  2  Cor.  v.  14.  It  consists  in  that  oneness  of  heart  with 
God,  with  Christ,  and  with  his  people,  that  sweetens  all  our  toils,  that 
makes  the  yoke  of  Christ  easy,  and  his  burden  light.  Solomon  is  said 
to  have  rejoiced  in  all  his  labour,  even  in  temporal  things:  but  what 
was  this  when  compared  with  the  work  of  Paul,  and  his  labour  of  love 
for  Christ  ?  He  could  say,  I  am  ready  not  only  to  be  bound,  but  also 
to  die  at  Jerusalem   for  the  name  of  the  Lord  Jesus.    Acts  xxi.  13. 

The  toil  of  a  Pharisee  is  that  of  a  slave;  his  heart  is  not  in  it,  and 
therefore  he  thinks  much  of  what  he  does:  but  love  will  make  us  think 
Vol.  II.         17 


126 

little  of  all  we  do  for  Christ.  The  thoughts  of  God's  love  to  us  in  the  gift 
of  his  Son,  and  of  the  love  of  Christ  in  giving  himself  fo  rus,  will  be  a 
sufficient  stimulus  to  exertion  in  his  cause.  If  we  love  the  souls 

of  men,  we  shall  labour  to  promote  their  salvation  ;  and  if  we  love  those 
who  love  Christ,  wc  shall  lay  out  ourselves  for  them,  and  thus  'by  love 
serve  one  another.' 

III.  The  life  of  primitive  christians  was  a  life  of  patience,  and  this  is 
ascribed  to  "  hope." 

Those  who  have  been  active  for  God,  have  oRen  failed  of  patience  in 
the  day  of  adversity.  But  God  must  be  glorified  passively  as  well  as 
actively,  in  suffering  as  well  as  doing  his  will. 

Patience  is  exercised  in  three  ways;  in  bearing  affliction  from  the 
hand  of  God,  in  enduring  injuries  from  men,  and  in  waiting  for  sus- 
pended  favours. 

1.  In  bearing  affiictions  from  the  hands  of  God,  Job  was  an  illustrious 
example,  though  not  a  perfect  one  ;  and  in  him  was  exemplified  "the 
patience  of  hope."  He  that  does  not  love  God  in  adversity,  as  well  as 
in  prosperity,  makes  good  Satan's  charge,  » that  he  does  not  serve  God 
for  nought.' 

2.  In  bearing  injuries  from  the  hands  of  men,  we  have  many  bright 
examples  in  the  sufferings  of  the  martyrs,  and  in  many  others  who  have 
patiently  endured  the  spoiling  of  their  goods,  the  loss  of  character,  and 
the  privation  of  every  earthly  enjoyment. 

3.  In  waiting  for  suspended  f avows,  and  the  accomplishment  of  pro- 
mises, there  are  numerous  examples  in  those  servants  of  God  who  have 
laboured  long  with  very  little  success,  and  who  still  continue  to  labour 
in  all  "  the  patience  of  hope."     Though  faint,  they  are  still   pursuing. 

Those  also  who  have  been  kept  patient  and  resigned  with  hea- 
ven in  view,  though  prevented  like  Israel  from  entering  into  Canaan, 
have  exemplified  the  patience  of  hope;  after  having  wrought, the  work 
of  faith,  and  the  labour  of  love.  Christ  himself  was  an  exam- 

ple of  each  of  these  virtues:  his  life  was  a  most  eminent  illustration  of 
the  work  of  faith,  the  labour  of  love,  and  the  patience  of  hope. 

This  last  is  called  "  the  patience  of  hope,"  because  it  is  patience  aris- 
ing from  the  expectation  of  future  good,  though  at  present  it  is  delayed. 
The  hope  of  deliverance  from  trouble  will  enable  men  to  endure  great 
sufferings  and  hardships;  how  much  more  the  hope  of  the  gospel,  the 
hope  of  success  in  our  labours,  of  winning  the  prize,  the  crown  of  life, 
and  enjoying  the  approbation  of  our  Lord  and  Master. 

All  the  work  and  labour  of  these  primitive  saints  was  done  in  truth 
and  uprightness,  "  in  the  sight  of  God  and  our  Father."  This  only  is 
true  religion,  this  only  will  bear  the  test. 


127 


PETER'S  REPENTANCE. 

And  Peter  remembered  the  words  of  Jesus,  which  said  unto  him,  Be- 
fore the  cock  crow  thou  shall  deny  me  thrice.  And  he  went  out,  and 
wept  bitterly. — Matthew  xxvi.  75.    , 

There  is  an  extreme  difference  between  the  backsliding  of  some  per- 
sons,  and  that  of  others.  Judas  and  Peter  both  sinned,  and  nearly  at 
the  same  time.  They  were  both  apostles,  and  both  sinned  against 
Christ;  one  with  his  whole  heart,  but  not  so  the  other. 

The  fact  of  Peter's  repentance  is  stated  with  great  simplicity,  but  is 
full  of  instruction. 

(1)  Remark  the  occasion  of  it,  "  the  crowing  of  a  cock."  Another 
evangelist  says,  that  '  the  Lord  turned  and  looked  upon  Peter,'  and  this 
melted  his  heart :  both  no  doubt  contributed  to  the  same  effect.  The 
unconscious  bird  awakened  his  lost  mind  to  reflection,  and  the  shrill 
pierced  his  soul.  The  eye  of  Jesus  touched  all  the  secret  springs  of 
sensibility  ;  it  was  a  look  full  of  meaning,  and  Peter  could  understand  it. 
It  seemed  to  say,  '  Not  know  me,  Peter!  And  is  this  thy  kindness  to  thy 
Lord  !' 

(2)  The  effect  of  this  admonition,  ",he  went  out."  Godly  sorrow 
seeks  retirement,  it  cannot  bear  the  gaze  of  the  multitude.  While  the 
heart  is  hardened  and  unconcerned,  we  may  mingle  with  company,  and 
even  endure  the  society  of  the  wicked ;  but  when  truly  wounded  for  sin, 
we  shall  soon  want  to  get  alone,  and  there  bewail  ourselves  like 
Ephraim.  Jer.  xxx.  18 — 20. 

(3)  He  went  out  and  wept.  It  was  happy  for  him  that  he  could 
weep.     Judas  also  went  out,  but  it  was  in  despair,  and  he  went  and 

.hanged  himself.  He  was  full  of  remorse,  and  full  of  misery,  but  there 
is  no  account  of  his  weeping.  He  had  no  godly  sorrow,  no  love  to  the 
Saviour  whom  he  had  betrayed  ;  his  was  only  the  sorrow  of  the  world, 
which  worketh  death.     2  Cor.  vii.  10. 

(4)  It  is  observed  that  he  wept  bitterly.  There  was  a  poignancy  in 
his  grief  wiiich  is  quite  unusual.  His  reflections  were  bitter,  piercing 
him  to  the  heart,  and  overwhelming  him  with  sorrow  and  grief. 

Our  principal  enquiry  will  now  be  directed  to  the  source  of  Peter's  re- 
pentance, or  what  it  was  that  rendered  his  grief  on  this  occasion  so  pun- 
gent and  profused. 

No  doubt,  all  those  circumstances  which  aggravated  his  guilt,  now 
had  their  full  effect  upon  his  heart — 

1.  He  would  think  of  the  peculiar  favours  which  he  had  received  from 
his  Lord,  and  what  an  unworthy  return  he  had  made  for  them. 
He  was  not  only  numbered  with  the  twelve,  but  was  one  of  the  three 
disciples  whom  the  King  delighted  to  honour.  Peter,  James,  and  John 
were  his  intimate  and  bosom  friends,  and  Peter  was  the  first  of  the  three. 
Jesus  took  him  to   the  mount  of  transfiguration.  Matt.  xvii.  1.  He  was 


128 

with  him  at  the  raising  of  Jairus's  daughter,  and  also  in  the  garden  of 
Gethsemane.  Mark  v.  37.  Matt.  xxvi.  37.  Peter  had  been  admitted  to 
special  intercourse,  and  was  greatly  beloved  of  his  Lord  :  what  then 
must  have  been  his  reflections. 

2.  The  strong  professions  he  had  made  of  inviolable  attachments,  and 
the  confidence  he  had  in  his  own  fideliiy,  must  have  added  pungency  to 
his  own  grief.  He  had  sjaid  to  Jesus,  '  I  am  ready  to  go  with 
thee  to  prison  and  to  death:  though  all  men  forsake  thee,  yet  will  not 
I.'  The  rememberance  of  all  this  must  have  added  a  bitter  ingredient 
to  the  cup  of  sorrow,  and  have  overwhelmed  him  with  shame  and  con- 
fusion, for  such  violated  friendship  and  pledges  of  regard. 

3.  The  solemn  warning  that  had  been  given  him,  and  which  ought  to 
have  operated  in  a  way  of  self-diffidence,  watchfulness,  and  prayer, 
must  now  be  remembered  with  the  deepest  regret.  Luke  xxii.  34. 

He  ought  to  have  been  aware  of  his  danger,  after  such  a  warning  ;  yet 
it  is  probable  that  on  the  mind  of  Peter  it  produced  a  contrary  effect. 
Instead  of  concealing  himself,  like  the  rest  of  the  disciples,  he  would  go 
to  the  palace  of  the  high  priest,  to  give  proof  of  his  fidelity  :  and  there, 
unexpectedly,  his  courage  failed  him. 

4.  He  had  needlessly  exposed  himself  to  temptation,  not  only  after 
he  was  warned,  but  without  having  an  immediate  duty  to  perform. 

He  had  no  call  to  go  to  the  palace  of  the  high  priest,  his  appearance 
could  answer  no  valuable  purpose;  and  if  he  thought  that  he  might 
safely  go  as  a  stranger,  and  neither  be  called  upon  to  own  or  to  deny 
the  Saviour,  he  was  guilty  of  great  presumption;  the  rememberance  of 
which  would  cause  him  to  weep  bitterly. 

5.  The  act  o{  denying  Christ  would  now  deepen  his  grief  still  more. 

This  act  was  made  up  of  cowardice,  the  fear  of  man,  and  a 
mixture  of  falsehood.  It  was  a  sin  of  the  greatest  magnitude,  and  our 
Lord  himself  hath  distinguished  it  as  such  by  saying,  Whosoever  will 
deny  me  before  men,  him  will  1  also  deny  before  my  Father  which  is 
in  heaven.  Matt.  x.  33.  It  was  therefore  no  sin  of  common  infirmity, 
but  one  of  the  most  aggravated  kind. 

6.  The  dreadful  oath  which  accompanied  this  denial,  is  another  cir- 
cumstance which  would  deeply  affect  the  heart  of  the  penitent. 

He  invoked  the  wrath  and  curse  of  God  upon  himself,  if  he  knew  the 
man  !  The  bitterness  which  the  rememberance  of  this  would  occasion, 
cannot  be  described.  It  was  a  sin  without  a  parallel,  sufficient  of  itself 
to  sink  him  to  the  deepest  perdition. 

7.  The  repetition  of  the  offence  adds  still  more  to  the  aggravation. 

Thrice  did  he  deny  the  Lord  ;  and  though  the  intervals  were 
short,  a  little  time  was  given  for  the  reflection.  When  first  interrogated, 
and  tempted  to  prevaricate ;  why  did  he  not  leave  the  palace,  and  get 
him  out  ?  If  unable  to  suffer  for  Christ,  or  to  endure  shame  for  his  sake, 
he  should  have  fled  :  instead  of  which  he  stands  it  out  with  glaring  false- 
hood, and  accumulated  guilt.  Mark  xiv.  70,  71. 

8.  The  situation  of  his  blessed  Lord  at  the  time  would  furnish  ano- 
ther source  of  bitter  reflection.  Was  it  not  enough  that  he  was 
buffeted,  spit  upon,  and  smitten  by  the  servants  of  the  high  priest  ?  Must 
Peter  also  help  to  condemn  and  to  crucify  him  ?     Could  injured  Good- 


129 

ness  look  upon  such  a  faithless  follower?  Yet,  amidst  these  indignities, 
Jesus  turned  himself  and  looked  upon  Peter ;  and  when  Peter  thought 
thereon,  he  wept. 

IMPROVEMEKT. 

(1)  While  reflecting  on  Peter's  conduct,  are  wc  in  no  drgrec  charge- 
able ourselves  wilh  denying  Christ?  Have  we  not  done  it  indirectly, 
through  fear,  or  shame,  or  wordly  interest  ? 

(2)  If  so,  have  we  gone  out  and  wept  bitterly,  as  Peter  did?  If  not, 
the  tlireatening  lies  against  us,  and  it  will  be  our  ruin.   Matt.  x.  33. 

(3)  How  great  and  unspeakable  the  mercy,  that  such  sinners  can  be 
pardoned  ! 


SUBMISSION  TO  BEREAVING  PROVIDENCES. 

The  Lord  gave,  and  the  Lord  hath  taken  away,  blessed  be  the  name 
of  the  Lord. — Job  i.  21. 

The  affliction  and  the  patience  of  Job  are  set  before  us  as  an  example, 
and  there  is  scarcely  any  case  that  can  occur,  but  something  in  his  com- 
plicated trials  will  be  found  to  correspond  wilh  it.  His  afflictions  were 
sent,  not  so  much  in  consequence  of  any  particular  sin,  as  for  the  trial 
of  his  faith.  God  is  represented  as  glorying  in  him,  and  Satan  answers 
by  alleging  that  his  religion  was  all  founded  in  self-interest.  The  Lord 
therefore  consents  that  trial  should  be  made :  the  trial  was  made,  and 
it  turned  to  the  honour  of  Job. 

However  painful  any  affliction  may  be,  while  we  are  exercised  by  it, 
yet  when  it  is  over  we  often  perceive  that  all  was  wise  and  good  ;  at 
least  we  see  it  so  in  others.  In  Job's  trials  in  particular,  God  was  glori- 
fied, Satan  confounded,  and  the  sufferer  comes  forth  as  gold. 

That  which  supported  him  under  all,  was  the  power  of  religion,  the 
value  of  which  is  never  more  known  than  in  the  day  of  adversity.  This 
is  the  armour  of  God,  which  enables  us  to  stand  in  the  evil  day  ;  and 
having  done  all,  to  stand.  That  which  enabled  Job  to  take  every  thing 
well  at  the  hand  of  God,  was  the  love  he  bore  to  his  holy  name;  and 
that  name  he  blessed  and  adored,  under  all  his  bereavements. 

There  are  two  things  in  the  text  particularly  worthy  of  notice: — The 
spirit  of  submission  exemplified  in  the  conduct  of  Job,  and  the  principles 
on  which  that  submission  was  founded. 

I.  The  spirit  of  submission,  under  bereaving  providences,  exemplified 
in  the  conduct  of  Job. 

There  are  several  particulars  in  this  case  which  serve  to  show  the 
greatness  and  seventy  of  Job's  affliction,  and   the  aboundings  of  the 


130 

grace  of  God  towards   him,  which  enabled  him  to  endure  it  all  with  so 
much  meekness  and  submission. 

1.  The  degree  j)f  his  afflictions.  The  objects  taken  away  were  more 
than  were  left,  and  seemed  to  leave  him  nothing  to  comfort  him ;  his 
whole  substance,  his  whole  family,  excepting  one  who  only  served  to 
increase  his  distress.  After  this  he  is  grievously  afflicted  in  his  own 
person  :  still  he  is  submissive  and  resigned  :  chap.  ii.  10.  We 
may  have  had  our  losses,  in  property,  in  children,  and  in  valuable 
friends;  but  we  have  not  lost  our  all.  We  have  also  had  personal 
affliction,  but  it  has  been  mixed  with  mercy;  not  like  Job's  unattended 
with  any  alleviating  circumstance. 

2.  His  trouble  came  upon  him  suddenly  and  unexpectedly,  and  com- 
pletely reversed  his  former  circumstances.  It  was  all  in  one 
day,  and  that  a  day  of  feasting  too,  when  every  thing  appeared  promis- 
ing around  him.  Prosperity  and  adversity  are  like  two  opposite  cli- 
mates :  men  can  live  in  almost  any  temperature,  if  but  inured  to  it ;  but 
sudden  reverses  are  insupportable.  Hence  it  is  we  feel  most  for  those 
who  have  seen  better  days  when  they  fall  into  poverty  and  want. 

Yet  we  see  that  Job  calmly  submitted  to  all  his  trials  and  bereavements, 
and  even  blessed  the  name  of  the  Lord.  And  shall  not  we  copy  his 
example?  We  have  never  experienced  his  trials,  nor  does  God  usually 
deal  thus  with  any  of  his  people ;  his  strokes  are  more  gradual,  and 
less  severe  than  in  the  present  instance.  We  often  witness  the  dying 
pains  and  sorrows  of  our  friends,  till  they  and  we  are  made  willing  to 
part;  thus  the  load  is  gradually  diminished,  so  that  we  are  able  to  bear 
it.  But  it  was  not  so  with  Job,  and  therefore  his  submission  is  the  more 
remarkable. 

3.  Though  Job  was  eminently  pious,  it  is  doubtful  whether  his  chil- 
dren were  so  in  any  degree,  and  this  would  render  the  bereavement  far 
more  severe.  It  is  a  great  alleviation  to  our  affliction,  when 
those  who  are  removed  by  death  have  given  us  reason  to  hope  that  they 
are  now  with  God,  and  that  they  sleep  in  Jesus.  But  this  consolation 
appears  to  have  been  denied  to  Job,  who  in  the  day  of  his  calamity  had 
manifested  a  godly  jealousy  over  his  children,  which  indicated  his  ap- 
prehension that  all  was  not  right,  chap.  i.  5  :  and  how  much  this  must 
have  added  to  his  affliction  cannot  be  described.  Yet  we  hear  him  say, 
The  Lord  gave,  and  the  Lord  hath  taken  away :  blessed  be  the  name 
of  the  Lord. 

4.  His  submission  also  appears  in  a  holy  moderation  which  attended 
his  griefs.  A  man  of  no  religion  would  have  been  distracted, 
or  have  sunk  in  sullen  des])air.  A  heathen  would  have  cursed  his  gods, 
and  perhaps  have  committed  suicide,  being  filled  with  rage  and  disap- 
pointment. But  Job,  fully  sensible  of  his  affliction,  and  feeling 
it  in  every  point,  still  in  patience  possesses  his  soul.  He  rises  from  the 
earth,  rends  his  mantle,  shaves  his  head,  and  prostrates  himself  before 
the  Lord. 

5.  Amidst  all  his  sorrow  and  distress,  he  preserves  a  holy  resolution 
to  think  well  of  God,  and  even  blesses  his  holy  name.  Losses 
and  trials  are  sent  to  prove  us,  and  we  have  no  more  religion  than  we 
actually  possess  and  manifest  in  the  day  of  affliction.     If  half  that  reli- 


131 

gion  so  generally  professed  were  submitted  to  this  test,  it  would  be  found 
lamentably  deficient ;  and  this  probably  is  the  reason  why  some  tower- 
ing professors  feel  so  little  for  their  brethren  in  adversity. 

II.  The  principles  on  which  Job's  submission  was  evidently  founded. 

There  is  something  in  the  meek  and  humble  resignation  of  a  good 
man  in  the  day  of  trouble,  very  different  from  that  of  other  persons. 
Some  sort  of  patience  and  submission  is  found  amongst  men  in  general, 
but  not  like  that  which  real  piety  produces.  There  is  the  patience  of 
despair,  and  a  submission  to  fate ;  but  Job's  was  of  a  very  different  de- 
scription. 

1.  He  considers  all  that  befel  him  as  God's  doing,  and  this  calms 
and  quiets  his  spirit.  He  overlooks  instruments  and  second 
causes,  which  would  have  given  to  his  losses  the  character  of  injuries, 
and  have  filled  him  with  indignation  ;  and  therefore  he  does  not  say 
the  Chaldeans  and  Sabeans  had  done  him  this  injustice,  but  "the  Lord 
gave,  and  the  Lord  hath  taken  away."  Seeing  and  confessing  his  hand, 
answered  every  objection:  and  however  trying  to  the  dispensation,  it  is 
the  Lord,  let  him  do  what  seemeth  him  good.  This  is  true  sub- 
mission, to  have  no  will  of  our  own,  but  to  have  it  lost  and  swallowed 
up  in  the  will  of  God,  even  in  those  things  that  are  most  contrary  to  our 
natural  inclination.  '  I  opened  not  my  mouth,'  said  David,  '  because 
thou  didst  it.' 

2.  He  recollects  that  all  he  had  teas  from  the  hand  of  God;  that  it 
was  merely  a  gift,  or  rather  lent  for  a  time,  to  be  employed  for  his 
glory.  "  The  Lord  gave,"  says  the  patient  sufferer.  These 
cattle,  these  children  were  not  mine,  though  I  called  them  so:  in  taking 
them  away  the  Lord  has  only  resumed  his  own,  and  left  me  as  1  was 
before,  naked  as  from  the  dust  1  came. 

3.  He  feels  thankful  that  they  were  once  given  him  to  enjoy,  though 
now  they  are  taken  from  him.  Supposing  we  are  not  allowed 
to  enjoy  our  mercies  for  ever,  or  without  interruption;  were  they  not 
mercies  while  we  did  enjoy  them  ?  We  may  see  reason  to  bless  God 
that  ever  we  had  property,  or  children,  or  friends  to  enjoy,  and  that  we 
possessed  any  of  them  so  long  as  we  did ;  though  now,  by  the  will  of 
Providence,  we  are  deprived  of  them  all. 

4.  Even  when  bereaved  of  every  earthly  comfort,  he  considers  God 
as  worthy  of  his  gratitude  and  adoration.  Job  could  bless  the 
hand  that  took  away,  as  well  as  the  hand  that  gave;  and  this  must 
have  been  a  special  act  of  failh.  We  may  not  be  able  at  present  to  see 
the  mercy  contained  in  any  of  our  bereavements,  yet  in  the  end  we  may 
see  it,  as  was  the  case  with  Jacob,  when  Joseph  was  sold  into  Egypt. 
But  Job  already  sees  enough  to  assure  him,  that  all  his  afBictions  should 
be  overruled  for  good,  and  should  promote  his  spiritual  and  eternal  welfare. 

REFLECTIONS. 

(1)  Row  wise  then  and  how  needful,  to  choose  the  Ijetter  part  which 
shall  never  be  taken  from  us ;  to  set  our  affections  on  things  abovp, 


132 

where  all  is  durable  and  lasting;  and  not  on  things  on  the  earth,  which 

are  all  fading  from  our  sight,  and  quickly  passing  away. 

(2)  Afflictions,  if  not  sanctified,  will  only  tend  to  aggravate  our  guilt. 
They  are  the  voice  of  God,  calling  us  from  earth  and  sense;  the  disci- 
pline which  our  heavenly  Father  employs,  to  make  us  partakers  of  his 
holiness ;  and  if  despised  or  disregarded,  will  leave  us  worse  than  we 
were  before. 

(3)  The  example  of  Job  teaches  us  that  a  spirit  of  despondency  and 
discontent  in  a  time  of  trial,  is  utterly  inconsistent  with  true  religion; 
yet  how  many  there  are  that  faint  in  the  day  of  adversity,  and  who,  in- 
stead of  deriving  consolation  and  support  from  the  promises  of  the  gos- 
pel, are  utterly  inconsolable,  and  sink  into  gloom  and  despondency. 

(4)  While  we  admire  the  patience  and  submission  of  Job,  we  cannot 
but  abhor  the  unfeeling  conduct  of  his  friends,  who  with  only  a  small 
proportion  of  his  piety  could  pass  unwarrantable  censures  upon  his 
character,  and  withhold  from  him  those  succours  which  humanity  itself 
demanded.  Job.  vi.  14. 


THE  REWARDS  OF  BENEVOLENCE. 

JSut  my  God  shall  supply  all  your  need,  according  to  his  riches  in 
glo?-y  by  Christ  Jesus. — Philippians  iv.  19. 

Amongst  men  there  is  a  great  inequality  of  worldly  circumstances, 
and  it  is  wisely  ordered  that  it  should  be  so.  In  many  things  we  derive 
mutual  support  from  one  another,  and  this  unequal  distribution  of  pro- 
perty furnishes  both  the  occasion  and  the  means  of  discharging  the  com- 
mon duties  of  benevolence.  Those  who  possess  much  temporal  good 
are  not  to  consider  themselves  as  proprietors,  but  as  stewards  of  the 
manifold  grace  of  God ;  and  such  as  are  faithful  to  the  trust  reposed  in 
them,  will  find  it  turn  to  a  good  account  at  last.  Even  in  this  world  it 
is  often  seen,  that  what  is  done  for  others  is  not  lost ;  and  in  the  world 
to  come  it  shall  be  remembered  to  their  joy.  This  is  intimated  in  the 
text.  Paul  was  now  a  prisoner  in  Rome,  and  the  Philippians  had 
liberally  contributed  to  his  necessities.  They  are  therefore  told  that 
they  should  lose  nothing;  but  gain  much  by  this  exercise  of  christian 
kindness  and  compassion. 

I.  Briefly  explain  the  import  of  the  promise:  "  My  God  shall  supply 
all  your  need." 

It  supposes  that  we  are  needy  creatures,  full  of  wants  both  for  body 
and  soul,  for  this  world  and  that  which  is  to  come.  Man  if  leli  to  him- 
self would  in  every  sense  be  poor  and  wretched,  miserable,  blind  and 
naked,  and  destitute  of  all  things.  We  are  therefore  directed  and  en- 
couraged to  look  to  the  Lord  for  all  temporal  supplies,  as  well  as  to  deal 
with  him  for  all  spiritual  blessings.  Rev.  iii.  18. 


133 

The  pronuse  in  ihe  text  however  requires  to  bo  understood  with  some 
restriction  :  for, 

1.  Though  God  enjrages  to  supply  al!  our  need,  yet  he  Jiimself  must 
jud^e  xohat  it  is  we  do  need.  VVe  are>  too  unwise  and  loo  selfish  to 
know  what  is  really  good  Cor  us.  Many  of  our  wants  arc  ideal,  or  ar- 
tificial only:  our  real  necessities  are  but  few.  We  may  think  wc  need 
more  influence,  more  wealth,  and  many  other  things  :  but  the  Lnrd  has 
not  promised  these,  nor  does  i)C  allow  us  to  covet  any  earthly  portion. 

Jacob  only  asked  for  bread  to  eat  and  raiment  to  put  on,  and 
God  gave  him  this  and  much  more.  Let  it  suuicc  us,  if  he  withholds 
no  good  thing  from  them  that  walk  uprightly  :  bread  shall  he  given  them, 
and  their  water  shall  be  sure.  In  spiritual  things  also  wc  are 

incompetent  to  judge  what  is  needful.  We  maytliink  we  want  consola- 
tion, when  the  Lord  knows  we  need  correction  ;  and  though  in  this  re- 
spect, as  well  as  in  the  other,  he  may  not  give  us  what  we  desire,  yet  he 
will  give  us  what  wc  need. 

2.  Though  God  will  supply  all  our  wants,  yet  he  must  judge  of  the 
time  and  manner  of  doing  it.  The  Lord  very  often  moves  in  a 
mysterious  way  to  provide  for  our  necessities,  or  to  prevent  our  falling 
into  poverty  and  distress  ;  and  his  measures  may  appear  to  us  distruc- 
tive  and  ruinous.  Who  would  have  thougiit  that  Jacob's  necessities, 
and  those  of  his  family,  were  to  be  provided  for  by  the  imagined  death 
of  Joseph,  and  by  his  being  really  banished  for  about  twenty  years  from 
his  beloved  father?  Yet  so  it  was  :  and  he  was  sent  into  -Egypt  before 
them,  to  save  much  people  alive.  Gen.  I.  20. 

3.  Though  God  withholds  from  us  some  things  which  we  think  we 
need,  he  bestows  others  far  beyond  all  we  covld  ask  or  think. 

We  often  imagine,  if  we  could  but  have  our  desire,  it  would  be  well  for 
us:  but  if  the  Lord  were  to  give  according  to  that  rule,  we  should  soon 
be  undone.  It  is  our  wisdom  to  pray  as  David  did,  '  Here  am  I:  let 
him  do  unto  me  as  seemeth  him  good.'  God  gives  more  in  answer  to 
such  prayers,  than  to  those  who  are  more  specific.  And  indeed,  what 
is  it  that  we  can  specify  ?  We  arc  ignorant  of  a  great  number  of  our 
wants,  because  they  are  constantly  supplied,  and  so  as  constantly  an- 
ticipated. If  God  were  to  stop  the  tide  of  mercies,  both  temporal  and 
spiritual;  how  would  it  he  with  us  then?  There  are  thousands  of  evils 
from  which  we  are  preserved,  and  thousands  of  mercies  wo  enjoy,  of 
which  we  are  scarcely  sensible  ;  and  generally  speaking,  God  supplies 
our  need  by  not  allowing  us  to  feel  it.  Tne  Lord  also  knows 

of  many  future  ills  and  many  future  wanis,  which  wc  cannot  foresee, 
and  against  which  wc  are  therefore  unable  to  provide.  Our  asking  is 
like  that  of  Joseph's  bretlircn,  and  God's  giving  is  like  his,  when  he 
not  only  filled  their  sacks,  hut  gave  them  provision  also  for  their  jour- 
ney. Happy  for  us,  our  Father  knoweth  what  we  need  before  we  ask 
him.  Malt.  vi.  8. 

4.  VVe  have  not  only  our  common  and  ordinary  need,  which  the  Lord 
engages  to  supply,  but  also  our  special  times  of  need,  an<l  fur  which  he 
has  made  a  special  provision.  Heb.  iv.  18.  Times  of  trial 
and  temptation  require  extraordinary  succour  and  support.  When  Paul 
had  a  messenger  of  Satan  to  buffet  him,  he  obtained  this  promise,  '  My 

Vol.  II.         13 


134 
t 

grace  is  sufficient  for  thee.'  And  to  us  the  direction  and  promise  is, 
Call  upon  me  in  the  day  of  trouble,  and  I  will  deliver  thee,  and  thou 
shalt  glorify  me.  Or  if  called  to  extraordinary  labours,  he  will 

provide  all  that  is  requisite,  and  grant  us  extraordinary  strength.  Exod. 
iv.  10—12. 

II.  Endeavour  to  confirm  the  truth  of  the  promise. 

The  language  of  the  text  is  very  strong,  and  it  would  seem  as  if  Paul 
had  the  direction  of  the  divine  bounty.  But  though  this  could  not  be 
the  case,  he  was  authorized  to  assure  the  brethren  at  Philippi  that  they 
should  lose  nothing  by  all  the  kindness  they  had  shown  to  him.  God, 
so  to  speak,  would  not  be  beholden  to  them  for  the  favours  they  had 
conferred  upon  his  servant  Paul. 

1.  Consider  God^s  infinite  riches,  for  he  will  give  "according  to  his 
riches  in  glory,"  or  his  glorious  riches.  This  indeed  is  not  the 
case  among  men  :  the  most  wealthy  are  not  always  the  most  liberal, 
and  but  few  give  in  proportion  to  their  wealth.  But  it  is  here  said  that 
God  will  give  "  according  "  to  his  ability  :  and  what  thert  must  his  giving 
be  !  Nothing  short  of  an  infinite  good.  God  has  all  things,  and  "  all 
things  are  yours."  The  hearts  of  all  are  in  his  hand,  and  he  can 
turn  them  as  the  rivers  of  water.  If  then  he  does  not  give 
much  in  this  world,  think  not  it  is  because  he  has  not  much  to  give,  or 
that  he  is  wanting  in  loving  kindness  and  tender  mercy  ;  for  his  riches 
are  immense  and  unbounded,  and  his  love  is  infinite.  If  he  withholds, 
it  is  because  it  would  not  be  best  to  give,  and  because  he  would  teach  us 
our  absolute  dependence  upon  himself.  He  gives  '  grace,'  and  he  will 
also  give  '  glory  ;'  and  if  he  gives  the  best  portion  we  may  be  content, 
though  he  gives  not  that  which  is  inferior. 

2.  The  medium  through  which  all  our  mercies  flow  :  it  is  "  by  Christ 
Jesus."  God  in  all  his  bestowments  has  a  special  regard  to 
Christ ;  and  so  dear  is  he  in  his  sight,  that  there  js  nothing  too  good  or 
too  great  to  give  for  his  sake.  All  his  riches  in  glory  are  communicat- 
ed through  him,  and  in  no  other  wav.     The  Lord  is  so  well  pleased  for 

°  ■*  .... 

his  righteousness'  sake,  as  to  be  willing  to  answer  every  petition  that  is 

offered  in  his  name,  and  to  do  for  us  exceedingly  beyond  all  that  we  can 

ask  or  think. 

(1)  What  encouragement  there  is  to  do  good,  especially  to  those  who 
are  of  the  household  of  foith,  and  are  suffering  or  labouring  in  the  cause 
of  Christ ;  for  it  is  to  such  acts  of  kindness  and  liberality  in  particular, 
that  the  promise  in  the  text  is  made.  My  God  shall  supply  "your 
need,"  says  the  apostle,  even  as  ye  have  had  compassion  upon  me.  So 
also  he  prays  in  another  case,  where  he  had  found  mercy  in  the  day  of 
trouble.     2  Tim.  i.  16—18. 

(2)  There  are  certain  cases  which  God  has  adopted  as  his  own.  He 
is  the  father  of  the  fatherless,  and  the  widow's  judge  in  his  holy  habita- 
tion ;  and  he  will  not  suffer  those  who  contribute  to  their  relief  to  be 
losers  by  it,  even  in  the  present  life.  Psal.  xxxvii.  25,  26.  Prov.  xix. 
17.  And  in  the  last  day,  all  these  acts  of  kindness  shall  be  abundantly 
repaid.     Matt.  xxv.  40. 


136 


PREEMINENCE  OF  CHRIST'S  KINGDOM. 

The  hill  of  God  is  as  the  hill  of  Bashan,  a  high  hill  as  the  hill  of 
Bashan.  Why  leap  ye,  ye  high  hills?  This  is  the  hill  that  God  de- 
sireth  to  dwell  in  ;  yea,  the  Lord  will  dwell  in  it  forever.  The  cha- 
riots of  God  are  twenty  thousand,  even  thousands  of  angels  :  the  Lord 
is  among  them,  as  in  Sinai,  in  the  holy  place. — Psalm  Ixviii.  15 — 17. 

Probably  these  verses  were  sung  at  the  time  of  carrying  up  the  ark 
of  God  to  mount  Zion,  to  the  tabernacle  which  David  had  prepared  for 
it.  While  ascending  the  holy  mount,  the  hill  of  Bashan  would  be  in 
view,  a  very  lofty  and  fertile  mountain  in  Canaan.  In  poetic  language 
Bashan  looks  down  from  its  towering  height  upon  Zion  with  contempt; 
nevertheless  it  was  the  hill  where  God  would  dwell,  and  where  the  ark 
should  rest;  and  therefore  it  was  far  superior  to  the  hill  of  Bashan.  It 
was  the  seat  of  holy  worship,  and  the  dwelling  place  of  the  Most  High. 
It  also  bacame  the  city  of  the  great  King,  where  stood  his  palace,  the 
temple  of  Jerusalem,  and  where  he  fixed  his  imperial  throne.  Psal. 
xlviii. 

Mount  Zion  of  old  was  a  figure  of  the  church  of  God,  which  is  his 
spiritual  empire  :  and  as  nations  usually  strive  for  preeminence,  so  the 
heathen  and  idolatrous  kingdoms  which  surrounded  Israel,  endeavoured  to 
gain  the  ascendency  over  the  hill  of  God.  They  boasted  of  their  strength 
and  numbers,  of  their  retinue  and  splendour :  but  God  the  King  of  Israel 
has  a  far  more  numerous  and  splendid  retinue  than  they  :  his  "  chariots 
are  twenty  thousand,  even  thousands  of  angels."  Rabshakeh  boasted 
of  the  kingdom  of  Assyria,  that  it  had  conquered  all  the  surrounding 
countries,  and  would  be  the  ruin  of  Israel.  Isai.  xxxvii.  10.  After  this, 
Babylon  "  leaped  as  a  high  hill,"  and  looked  down  upon  Israel  with 
contempt.  But  Assyria  and  Babylon  must  fall,  and  all  other  kingdoms 
be  destroyed  ;  but  Christ's  kingdom  must  stand  when  they  are  broken  in 
pieces,  and  shall  become  a  great  mountain,  and  fill  the  whole  earth. 
Dan.  ii.  35. 

The  figurative  language  of  the  text  teaches  us  to  consider, 

1.  The  superior  dignity  and  glory  of  the  church  of  God,  over  all  the 
kingdoms  of  this  world. 

Though  we  are  not  suffered  to  glory  in  men,  nor  in  ourselves,  yet  we 
are  required  to  glory  in  the  Lord,  and  ought  not  to  be  unmindful  of  the 
.distinguished  honour  which  he  has  put  upon  his  church  and  people. 
This  may  cheer  us  under  all  our  discouragements,  and  support  us  when 
sinking  into  poverty  and  misery.  It  may  be  necessary  however  to  re- 
mark, 

1.  That  the  honour  and  dignity  of  the  church  of  God  does  not  con- 
sist in  numbers,  though  there  have  been  a  goodly  company  in  all  ages 
who  have  feared  the  Lord,  and  served  him  in  truth  and  uprightness. 
Yet  in  comparison  of  the  world  which  lieth  in  wickedness,  they  are  but 


136 

a  little  flock ;  for  strait  is  the  gate,  and  narrow  is  the  way,  which  lead- 
eth  unto  life,  and  few  there  be  that  find  it.  Israel  as  a  nation 

was  the  fewest  of  all  people,  a  mere  handful  in  comparison  of  the  great 
empires  of  antiquity:  yet  they  only  were  the  people  of  God.  The 
christian  church  at  first  consisted  only  of  a  small  minority  of  the  Jewish 
nation;  it  still  includes  only  an  inconsiderable  portion  of  any  nation 
where  the  gospel  has  been  planted,  and  in  all  ages  the  Lord  has  reserved 
to  himself  only  a  small  remnant.  Rom.  ix.  27.  xi.  5.  When  he  visited 
the  gentiles,  it  was  to  takeout  of  them  a  people  for  his  name,  and  to  build 
up  the  tabernacle  of  David  which  had  fallen  down.  Acts  xv.  14 — 16. 
Yet,  though  inconsiderable  in  point  of  numbers,  the  church  of 
God  possesses  a  glory  far  superior  to  the  kingdoms  of  this  world  ;  and 
"  the  hill  of  God  is  as  the  hill  of  Bashan,  a  high  hill  as  the  hill  of  Ba- 
shan." 

2.  The  true  dignity  of  the  church  does  not  consist  in  outward  shoWf 
or  in  worldly  grandeur.  Mount  Zion  was  small  and  diminutive 
in  comparison  with  the  hill  of  Bashan,  and  pretended  not  to  vie  with  its 
lofty  height ;  its  true  glory  was  of  another  description.  Neither  does 
the  kingdom  of  Christ  exhibit  any  external  grandeur,  or  present  an  im- 
posing appearance  like  the  kingdoms  of  this  world.  On  the  contrary 
its  aspect  is  low  and  humble,  not  courting  but  shunning  observation,  and 
is  overlooked  and  lost  amidst  the  splendour  and  the  glare  of  worldly 
kingdoms.  On  its  first  appearance  it  was  not  recognized  by  the  rulers 
of  the  earth,  but  was  reckoned  among  '  the  things  that  are  not;'  it  was 
owned  and  patronized  by  what  the  wise,  the  mighty,  and  the  noble  ac- 
counted to  be  the  foolish,  the  weak,  and  the  base  things  of  the  world. 
1  Cor.  i.  26 — 28.  In  every  age  its  true  history  has  borne  the 
same  character;  and  whenever  kings  and  emperors,  and  earthly  gov- 
ernors, have  attempted  to  enrich  and  dignify  the  church  of  God  with 
their  honours  and  emoluments,  they  have  reduced  it  to  a  worldly  sanctu- 
ary, and  despoiled  it  of  its  true  glory.  The  kingdom  of  Christ, 
which  is  not  of  this  world,  but  is  a  kingdom  of  righteousness  and 
peace,  and  of  joy  in  the  Holy  Ghost,  possesses  a  glory  that  infinitely 
transcends  all  secular  aggrandizement;  and  the  hill  of  God  is  a  high 
hill  as  the  hill  of  Bashan. 

3.  The  presence  of  Christ  is  that  which  constitutes  the  true  glory  of 
the  church,  as  it  is  said  of  Mount  Zion,  "  This  is  the  hill  which  God  de- 
sireth  to  dwell  in;  yea,  the  Lord  will  dwell  in  it  forever."  The 
inhabitation  of  a  king  makes  his  residence  a  royal  palace,  however  mean 
it  may  appear  in  the  eyes  of  the  world  ;  and  it  is  this  which  constitutes 
the  true  glory  of  the  church.  It  is  what  God  hath  chosen  for  his 
habitation,  the  place  where  his  honour  dwelleth.  "The  Lord  is  among 
them,  as  in  Siniai,  in  the  holy  place."  Christ's  kingdom  also 
ruleth  over  all,  and  shall  survive  all  other  kingdoms  upon  earth;  of  the 
increase  of  his  government  and  peace  there  shall  be  on  end.  Isai.  ix.  7. 
Dan.  vii.  18,  27. 

4.  Another  part  of  its  glory  consists  in  the  numerous  and  splendid 
retinue  with  which  the  King  of  Zion  is  attended.  '« The  chariots 
of  God  are  twenty  thousand,  even  thousands  of  angels."  Chariots 
were  anciently  used  in  war,  and  their  number  was  reckoned  the  honour 


137 

and  safety  of  a  nation.  Thus  also  when  the  king  of  Syria  sent  horses 
and  chariots  to  take  Elisha,  and  the  prophet's  servant  was  afraid,  the 
Lord  gave  him  a  vision,  and  he  beheld  the  mountain  full  of  horses  and 
chariots  of  firo  round  about  Elisha.  Now  the  church  on  earth 

is  guarded  by  these  powerful  allies,  by  myriads  of  holy  angels,  who  are 
sent  forlh  to  minister  for  them  who  shall  be  heirs  of  salvation.  Hcb.  i. 
14.  When  the  Lord  appeared  on  Sinai,  at  the  giving  of  the  law,  the 
mountain  was  full  of  angels;  and  when  Jesus  appeared  in  our  nature,  a 
multitude  of  the  heavenly  host  hailed  his  advent,  accompanied  his  so- 
journ upon  earth,  watched  his  sepulchre,  and  carried  him  up  into  heaven. 
The  commimication  between  heaven  and  earth  is  still  kept  up,  and  the 
angels  of  God  are  continually  ascending  and  descending  upon  the  Son 
of  man.  John  i.  51. 

Hence  we  are  led  to  observe, 

IL  That  it  is  much  more  honourable  to  be  devoted  to  the  service  of 
God,  than  to  be  exalted  to  the  highest  .state  of  worldly  glory. 

Men  who  are  employed  in  the  superior  stations  of  an  earthly  govern- 
ment, and  near  the  person  of  the  king,  are  thought  to  bo  highly  hon- 
oured :  but  what  is  this  when  compared  with  the  honour  of  serving 
God?  *  Paul  a  servant  of  Christ,'  is  the  highest  title  he  could  possibly 
have  assumed.  David  never  appeared  so  glorious  as  when  he  was  en- 
gaged in  the  service  of  the  sanctuary ;  nor  Solomon,  as  when  he  ap- 
peared at  the  dedication  of  the  temple. 

True  religion  confers  upon  its  subjects  the  honour  of  achieving  the 
greatest  victories,  the  victory  over  the  world,  and  self,  and  sin  ;  of  defy- 
ing the  greatest  dangers,  and  of  diffusing  the  largest  portion  of  happiness. 

Why  does  tlie  miser  boast  of  his  riches?  The  christian  possesses  a 
far  superior  portion.  Why  do  great  men  glory  in  their  power;  that 
they  reign  as  kings  on  the  earth  ?  The  influence  of  christians  is  far 
more  extensive;  they  have  power  with  God  and  prevail, are  made  kings 
and  priests,  and  shall  reign  for  ever.  W'hy  do  princes  glory  in  their 
retinue  ?  The  meanest  christian  is  better  guarded,  and  more  honourably 
attended  than  they. 

"  Why  leap  ye,  ye  high  hills  ;"  and  wherefore  do  the  wicked  exalt 
themselves?  They  shall  be  utterly  cast  down,  and  the  righteous  shall 
have  dominion  over  them  in  the  morning. 

Let  us  admire  the  infinite  condescension  of  God  in  dwelling  with  man 
on  the  earth,  for  the  "  Lord  is  among  his  people,  as  in  Sinai,  in  the  holy 
place."  He  will  also  dwell  with  them  for  ever,  and  their  sun  shall  no 
more  go  down. 


138 


PAUL'S  PRAYER  FOR  HIS  COUNTRYMEN. 

Brethren,  my  hearts  desire  and  prayer  to  God  for  Israel  is,  that 
they  might  be  saved. — Romans  x.  1. 

Paul's  conversion  subjected  him  to  the  suspicion  that  he  was  an  enemy 
to  his  country,  a  disaffected  man,  and  of  a  most  uncharitable  judgment 
concerning  his  brethren,  the  Jews,  This  is  no  uncommon  thing,  though 
it  is  somewhat  strange  that  a  man  cannot  embrace  the  gospel,  and  be- 
gin to  love  Christ  supremely,  but  he  must  immediately  be  suspected  of 
the  want  of  love  towards  mankind.  Paul  however  repels  the  charge 
with  the  most  solemn  attestation,  appealing  to  the  Searcher  of  hearts  for 
the  sincerity  of  his  motives,  and  for  the  ardent  love  he  bore  to  his 
countrymen.  Rom.  ix.  1 — 3.  In  return  for  all  their  unkindness  towards 
him,  he  longs  and  prays  for  their  salvation ;  and  in  this  he  imitates  the 
example  of  his  blessed  Lord,  who  desired  the  forgiveness  of  his  murder- 
ers. It  is  Christianity  alone  that  can  inspire  such  sentiments,  and  give 
such  an  example  to  the  world. 

I.  Enquire  what  it  was  that  made  the  apostle  so  desirous  of  the  salva- 
tion of  his  countrymen. 

1 .  He  considered  the  danger  they  were  in  of  perishing,  and  being 
lost  for  ever.  Had  there  been  no  danger,  and  religion  were  only 
a  matter  of  opinion,  there  would  have  been  no  need  for  such  anxious 
solicitude.  But  a  good  man  beholds  multitudes  all  around  him  going 
on  in  darkness,  he  forsees  the  consequences  that  must  follow,  and  is 
anxious  if  possible  to  avert  them.  Paul  also  knew  the  terrors 
of  the  Lord,  he  considered  the  import  of  the  threatenings,  was  assured 
of  their  certainty,  and  that  God  was  in  real  earnest,  however  poor 
thoughtless  sinners  might  be  disposed  to  trifle.  When  Aaron  saw 
men  dying  of  the  plague  in  the  Israelitish  camp,  he  ran  in  with  a 
censer  before  the  Lord,  and  stood  between  the  living  and  the  dead. 
Paul  in  like  manner  interposed  his  labours  and  his  prayers  to  save  his 
impenitent  countrymen  from  eternal  ruin,  and  every  real  christian  will 
do  the  same. 

2.  The  love  of  Christ  constrained  him  to  seek  the  salvation  of  souls, 
and  to  labour  for  their  welfare.  He  considered  what  Christ  had 
done  in  giving  himself  for  us ;  what  humiliation,  what  sufferings,  and 
what  an  ignominious  death  he  had  endured  for  our  sakes  ;  and  the  heart 
of  this  holy  apostle  was  touched  with  the  example,  and  stimulated  to 
every  exertion  for  the  salvation  of  souls.  2  Cor.  v.  14,  15. 

3.  The  magnitude  of  salvation  itself,  is  sufficient  to  justify  all  the 
anxiety  which  the  apostle  manifested.  Who  can  tell  how  great 
this  salvation  is,  or  what  the  soul  is  capable  of  suffering  or  enjoying  in 
the  eternal  world?  A  period  may  arrive  when  the  suffering  of  one  soul 
shall  be  greater  than  that  of  the  whole  creation,  from  the  beginning  to 
the  end  of  time ;  and  who  then  can  conceive  of  the  unutterable  import- 


139 

anceof  an  interest  in  the  salvation  of  the  gospel?  Something  of 

it  may  be  seen  in  the  price  paid  for  our  redemption,  and  in  the  bitter 
agonies  of  Christ  in  the  garden  and  on  the  cross ;  but  there  is  a  depth 
in  his  sorrows  which  we  cannot  fathom,  a  dignity  and  a  glory  in  his 
person  which  transcends  our  highest  conceptions. 

4.  The  apostle  was  influenced  by  a  concern  for  the  glory  of  God, 
which  is  inseparably  connected  with  the  salvation  of  sinners. 

There  is  joy  in  heaven  over  a  sinner  that  repenteth,  and  joy  on  earth  ; 
and  the  father  of  the  prodigal  rejoices  that  his  lost  son  is  found.  When 
a  sinner  is  brought  to  submit  to  God's  government,  to  bear  his  image  and 
likeness,  and  is  received  into  the  bosom  of  his  family,  the  riches  of  iiis 
grace  are  illustrated,  and  his  glory  revealed.  The  conversion  and  sal- 
vation of  sinners  are  the  reward  of  Christ's  sufferings,  the  travail  of  his 
soul,  which  he  was  to  see,  to  his  joy  and  satisfaction.  Paul  therefore, 
and  every  other  true  believer,  would  long  for  the  salvation  of  souls,  that 
Christ  might  be  glorified. 

5.  There  were  some  peculiar  reasons  in  the  present  case,  that  so  pow- 
erfully awakened  the  apostle's  sympathy,  and  which  it  will  be  proper 
briefly  to  notice — 

(1)  It  is  natural  for  a  christian  to  feel  especially  for  the  souls  of  his 
own  countrymen,  who  have  a  more  immediate  claim  upon  his  regard  : 
and  this  was  the  case  with  Paul.  Persons  who  inhabit  the  same  part  of 
the  world,  or  live  in  the  same  neighborhood,  contract  that  sort  of  par- 
tialitiy  which  the  love  of  country  creates  ;  and  it  is  not  the  office  of  reli- 
gion to  destroy,  but  to  improve  and  elevate  those  sympathies,  by  impart- 
ing to  them  its  own  benevolent  qualities.  Hence  our  Lord  felt  lor 
Jerusalem  more  than  for  any  other  city  ;  and  Paul  lor  "  Israel,"  because 
they  were  his  own  people.     Luke  xix.  41,  42. 

(2)  Among  his  countrymen  he  had  numerous  acquaintances,  whom 
he  saw  to  be  in  danger  of  perishing  through  unbelief,  and  it  was  natural 
he  should  feel  much  on  their  account.  When  we  look  around  and  see 
many  of  those  with  whom  we  spent  our  early  days,  and  formed  our 
earliest  intimacies,  still  strangers  to  the  gospel,  and  walking  according 
to  the  course  of  this  world,  we  cannot  but  lament  their  unhappy  condi- 
tion, and  long  to  see  them  brougiit  home  to  God. 

(3)  We  are  led  to  feel  more  still  for  our  near  relations  and  friends, 
if  any  of  them  are  left  in  the  gall  of  bitterness,  and  in  the  bonds  of  ini- 
quity. This  can  never  fail  to  be  the  case,  where  religion  has  its  proper 
influence  on  the  heart.  Our  brethren,  our  parents,  our  children,  must 
necessarily  lie  near  our  hearts,  and  the  thoughts  of  an  eternal  separation 
is  insupportable.  Jeremiah  was  pained  at  his  very  heart,  and  his  bowels 
were  troubled  within  him,  to  think  of  the  destruction  of  Jerusalem  ;  but  how 
much  more,  to  think  of  the  destruction  of  soul  and  body  in  hell.  Moses 
could  not  endure  to  leave  Hobab  his  father-in-law  behind  him  in  the  wil- 
derness;  nor  could  David  contemplate  the  destruction  of  his  rebellious 
son,  without  being  overwhelmed  with  grief.  Neither  could  Paul  view 
the  state  of  many  of  •  his  kinsmen  according  to  the  flesh,  without  hav- 
ing great  heaviness  and  continual  sorrow  of  heart.'     Rom.  ix.  1 — 3. 

II.  Briefly  notice  the  means  which  the  apostle  employed  for  the  con- 
version and  salvation  of  his  countrymen. 


140 


If  we  use  no  means,  it  is  a  proof,  ihat  our  desire  lor  the  salvation  of 
others  is  not  sincere. 

1.  Paul  laboured  incessantly  in  word  and  doctrine,  to  bring  them  to 
the  knowledge  of  the  truth  ;  and  he  did  this  amidst  reproaches,  necessi- 
ties, and  persecutions;  encountering  every  ditficuliy  and  discouragement, 
that  he  might  win  them  to  Christ.  Acts  xx.  19 — 21.  And  though  we 
may  not  be  called  to  public  services,  we  are  required  to  bear  witness  to 
the  truth,  and  meekly  to  instruct  those  who  oppose  themselves,  in  the 
hope  that  repentance  may  be  given  to  them.  2  Tim.  ii.  25.  An  ad- 
monition seasonably  and  prudently  administered,  has  in  many  instances 
been  attended  with  good  effect. 

2.  A  holy  and  exemplari/  life,  adorning  the  doctrine  of  God  our 
Saviour  in  all  things,  is  a  blessed  means  of  fixing  the  attention  of  others 
upon  the  reality  and  importance  of  religion  ;  and  Paul  did  not  iail  to 
exemplify  the  doctrine  which  he  preached.  2  Cor.  i.  12.  1  Thess.  ii. 
10.  If  we  desire  therefore  the  salvation  of  those  around  us,  let  them 
see  our  good  works,  and  glorify  our  father  who  is  in  heaven.  1  Pet. 
iii.  1,  2. 

3.  Fervent  and  importunate  prayer.  Though  we  cannot  command 
success,  God  can  give  it ;  and  if  we  were  more  fervent  in  prayer,  our 
labours  would  be  more  successful.  Primitive  christians  abounded  in  this 
holy  exercise,  and  Paul  liimself  affords  an  illustrious  example  :  "  Breth- 
ren, my  heart's  desire  and  prayer  for  Israel  is,  that  they  might  be  saved." 


EVIL  AND  DANGER  OF  COVETOUSNESS. 

The  love  of  money  is  the  root  of  all  evil. — 1  Timothy  vi.   10. 

It  is  sometimes  necessary  to  point  out  particular  evils,  to  which  cer- 
tain individuals  arc  more  especially  liable  ;  but  the  sin  mentioned  in  the 
text  is  almost  universal,  and  is  not  confined  to  any  particular  descrip- 
tion of  character.  Professors  of  religion  as  well  as  others  are  warned 
against  this  evil  ;  for  after  having  escaped  the  grosser  corruptions  of  the 
world,  they  are  in  danger  of  fiiUing  into  this  species  of  menial  depravity, 
which  too  frequently  escapes  tlie  censure  of  the  world  and  of  the 
church. 

1.  Show  wherein  the  evil  itself  consists.  * 

1.  It  does  not  consist  in  the  possession  of  wealth  or  property,  but  in 
the  "  love"  of  it.  Persons  may  have  much  of  this  world,  and  yet  not 
set  their  hearts  upon  it;  and  of  this  there  are  many  illustrious  exam- 
ples. -  Abraham  was  immensely  rich  in  flocks  and  herds,  yet  he  walked 
by  faith,  and  looked  for  a  better  country.  David  was  rich  in  silver  and 
gold,  and  was  advanced  to  the  highest  station  of  worldly  honour,  yet  his 


141 

affections  were  eminently  set  on  things  above.  Others  who  possess 

only  a  small  portion  of  worldly  goods,  or  who  have  no  property  at  all, 
may  nevertheless  make  it  the  chief  object  of  pursuit,  and  sacrihce  every 
other  interest  to  oblain  it. 

2.  «'  The  love  of  money"  does  not  consist  in  setting  a  valve  upon  it, 
or  considering  it  as  an  object  of  desire,  but  in  making  it  our  cliief  good, 
or  desiring  it  for  its  own  sake.  All  temporal  blessings  have  iheir 
use,  and  if  not  overvalued,  are  lawful  to  the  possessor.  1  he  cvii  lies  in 
making  them  an  end,  rather  than  the  means  of  good  ;  or  if  employed  to 
some  useful  or  valuable  purpose,  yet  not  in  a  way  of  serving  tlic  Lord, 
but  in  serving  and  gratifying  ourselves.  Or  if  we  consider  worldly 
goods  as  our  own,  and  at  our  own  disposal,  not  remembering  that  we 
are  stewards  who  must  give  an  account  to  the  great  Proprietor  of  all ; 
then  it  is  sinful,  and  we  come  under  the  condemnation  in  the  text. 

3.  "The  loveof  money"  is  generally  indicated  in  the  following  man- 
ner— (1)  In  using  unlawful  or  improper  means  in  order  to  obtain  it; 
such  as  fraud,  deceit,  over-reaching,  or  oppressing  the  poor  and  needy. 
Prov.  XX.  14.  To  seek  after  worldly  wealth  to  the  neglect  of  our  spirit- 
ual interests,  and  even  to  sacrifice  our  souls  in  order  to  obtain  it,  is  one 
of  the  most  common  yet  awful  instances  of  human  depravity.  Lukexii. 
20.  Matt.  xvi.  26. — (2)  The  love  of  money  appears  in  a  mean  and  self- 
ish detention  of  it,  when  it  is  called  for  in  a  way  of  doing  good,  or  re 
lieving  the  necessities  of  others.  Such  persons  are  always  furnished 
with  some  excuse  for  withholding  what  is  meet,  even  though  it  be  no 

better  than  that  of  selfish   Nabal.   1  Sam.  xxv.  11 (3)  It  appears  in 

an  unwise  temper  SiVidi  disposition  towards  those  who  possess  more  world- 
ly wealth  than  ourselves,  envying  their  prosperity,  and  indulging  in  fret- 
fulness  and  discontent.  Much  of  this  is  often  seen  in  persons  of  inferior 
stations  in  life,  or  who  meet  with  disappointments  which deleat  theobject 
their  ambition. — (4)  Being  gxQn\\y  affected  cither  with  the  acquisition  of 
or  the  loss  of  temporal  good,  betrays  the  same  inordinate  love  of  the 
present  world.  Lamentable  instances  of  this  kind  have  occurred  but 
too  frequently  even  in  the  christian  world  :  persons  who  appeared  zeal- 
ous and  devout,  in  moderate  circumstances,  have  been  lilted  up  with 
pride  or  have  sunk  into  despondency,  from  an  elevation  or  depression  in 
their  outward  circumstances;  while  others  who  have  flamed  so  high  on 
the  pinnacle  of  prosperity,  liave^^had  their  religion  nearly  extinguished 
in  the  damps  of  adversity.  The  loss  of  a  fortune  has  ruined  some  men's 
religion  as  effectually  as  any  other  lust,  though  it  may  be  ihcy  stood 
high  in  the  christian  world.  The  piety  of  Job  however  was  of  a  verv 
ditlereut  description  :  Job.  i.  21. 

11.  Observe  the  extensive  and  pernicious  influence  of  this  evil  passion : 
it  is  "  the  root  of  all  evil." 

Not  indeed  that  the  whole  of  moral  evil  can  be  traced  to  this  sin  as 
its  source  and  origin,  but  that  there  is  scarcely  any  kind  of  wickedness 
which  it  does  not  prompt  men  to  commit,  in  order  to  acquire  property  at 
one  time  or  other. 

1.  The  love  of  money  has  extinguished  every  principle  of  justice 
Vol.  II.         19' 


142 

and  of  common  honesty.  Whence  originated  the  necessity  of  a 

criminal  code,  and  the  endless  train  of  penal  statutes,  for  the  protection 
of-  property,  and  of  right?  The  law  is  not  made  for  a  righteous  man, 
but  for  the  lawless  and  disobedient.  1  Tim.  i.  9.  Had  there  been  no 
unjust  or  criminal  attachment  to  wordly  good,  the  moral  law  itself 
would  not  have  been  delivered  as  it  is,  in  a  prohibitory  form,  denounc- 
ing the  various  evils  which  disorganize  the  slate  of  human  society,  and 
subvert  the  government  of  God.  Whence  come  wars  and  fight- 

ings, where  the  regulations  of  war  can  have  no  effect  1  What  is  the 
history  of  the  world  but  a  history  of  crime?  Who  can  calculate  the 
mischiefs,  the  robberies,  the  murders  that  have  been  committed?  What 
has  the  love  of  money  done  in  former  ages?  What  was  Sennacherib, 
and  Nebuchadnezzar  and  Alexander,  and  Csesar,  public  plunderers; 
who  for  the  gratiticalion  of  an  insatiable  ambition  were  desirous  of  re- 
ducing the  whole  world  to  a  state  of  wretchedness  and  misery.  And 
what  has  this  principle  done  in  modern  times,  in  every  nation  of  Europe, 
in  the  East,  and  in  the  West,  and  in  the  South? 

2.  The  love  of  money  has  extinguished  the  common  "principle  of  hu- 
manity, as  well  as  of  common  honesty.  What  feuds  and  animosi- 
ties has  it  produced  in  families,  in  neighbourhoods,  and  amongst  indi- 
viduals; what  cruelty  and  oppression  towards  one  another.  What 
has  the  love  of  money  done  in  Africa,  where  the  most  sacred  obliga- 
tions of  humanity  have  been  systematically  violated  for  a  long  course 
of  ages,  and  under  the  protection  or  connivance  of  christian  govern- 
ments? From  whence  also  has  arisen  the  oppression  of  the  poor, 
in  every  form  and  shape  which  human  ingenuity  could  devise;  and 
from  whence  the  envyings  and  jealousies  too  frequent  among  the  poor 
themselves? 

3.  From  the  love  of  money  multitudes  have  sacrificed  their  souls, 
and  exposed  themselves  to  eternal  ruin.  What  induced  Judas 
to  betray  his  Master,  or  Demas  to  forsake  Paul,  but  the  love  of  the 
present  world.  What  prevents  men  from  attending  to  the  salvation  of 
their  souls,  but  the  cares  and  anxieties  of  life.  They  have  no  time  for 
any  thing  else;  their  pecuniary  concerns  engage  the  whole  of  their  at- 
tention. Matt.  \-v\.  36.  In  those  who  hear  the  word  it  is  often 
rendered  unfruitful  from  the  same  cause ;  and  that  which  should  be  a 
savour  of  life  unto  life,  becomes  a  savour  of  death  unto  death.  Ezek. 
xxxiii.  31.  Matt.  xiii.  22 

4.  The  love  of  money  has  done  more  than  any  other  sin  towards  the 
corruption  of  Christianity.  This  it  is  that  has  converted  it  into 
an  engine  of  state,  and  rendered  it  subservient  to  mere  Worldly  pur- 
poses, for  power  and  advantage.  The  aggrandisement  which  the  church 
at  first  received  from  Constantino,  introduced  the  corruptions  and  abomi- 
nations of  popery,  by  furnishing  motives  to  worldly  and  ambitious  men 
to  gratify  the  love  of  filthy  lucre  and  of  ecclesiastical  dominations  in  the 
proiessiou  of  religion.  The  emoluments  which  have  since  been  added 
by  other  earthly  rulers  and  governors  have  had  a  similar  effect,  and 
men  have  served  the  altar  merely  that  they  might  serve  themselves. 
Hence  the  forms  of  religion  and  even  its  doctrines  have  been  corrupted 
and  depraved,  to  suit  the  carnal  taste,  and  to  answer  the  purposes  of 


143 

carnal  and  interested  men.  Wherever  and  to  whatever  degree 

the  same  principle  has  been  suffered  to  have  any  influence  upon  the  in- 
terests of  religion,  a  departure  from  the  purity  and  simplicity  of  the 
gospel  has  been  the  consequence.  Christianity  will  not  associate  itself 
with  worldly  maxims,  or  with  fleshly  wisdom.  3  Cor.  i.  12. 

IMPROVEMENT. 

(1)  We  hence  see  the  enormity  of  evil  contained  in  the  love  of  money, 
or  the  love  of  the  present  world.  It  is  indeed  the  root  of  all  evil ;  and 
how  far  its  branches  extend  cannot  be  fully  ascertained  ;  but  it  is  as  the 
vine  of  Sodom,  and  its  grapes  are  grapes  of  gall.  Deut.  xxxii.  32. 

(2)  Yet  the  love  of  money  is  a  sin  but  little  thought  of,  because  it  is 
not  generally  deemed  disreputable,  and  because  the  want  of  opportunity 
frequently  prevents  the  gratification  of  this  passion.  Men  little  think 
that  the  same  principle  which  induces  envy  and  covetousness,  would  in 
other  situations  lead  them  to  desolate  whole  countries,  to  gratify  the  love 
of  filthy  lucre;  and  even  to  betray  Christ  and  his  cause  for  worldly 
gain.  2  Kings  viii.  13.  The  evil  however  is  not  less,  because  men 
think  lightly  of  it;  for  God  has  not  only  threatened  to  punish  the  exer- 
cise or  indulgence  of  this  principle,  but  the  principle  itself.  The  cove- 
tous shall  not  inherit  the  kingdom  of  God.  1  Cor.  vi.  10.  Ephes.  v.  10. 

(3)  Whatever  be  our  religion,  if  it  does  not  conquer  this  lust,  it  will 
leave  us  short  of  salvation  at  last.  The  love  of  Christ  and  the  love  of 
the  world  cannot  exist  together,  though  innumerable  attempts  have  been 
made  to  reconcile  them.  1  John  ii.  15. 


ACCEPTABLENESS  OF  CHRIST'S  SACRIFICE. 

Christ  also  hath  loved  us,  and  hath  given  himself  for  vs,  an  of- 
fering and  a  sacrifice  unto  God  for  a  sweet  smelling  savour. — Ephe* 
sians  v.  2. 

The  most  superficial  reader  could  scarcely  fail  to  notice  two  things 
in  the  epistolary  writings  of  the  New  Testament ;  one  is,  that  they  abound 
with  expressions  of  the  unspeakable  worth  and  preciousness  of  Christ ; 
and  the  other,  that  all  the  doctrines  are  applied  to  practical  purposes. 
Paul  could  never  write  without  a  constant  reference  to  the  Saviour; 
Christ  and  him  crucified  was  the  theme  on  which  he  delighted  to  dwell. 

The  epistle  to  the  Ephesians  partakes  of  the  same  character.  Though 
highly  enriched  with  christian  doctrine,  it  closes  with  numerus  exhorta- 
tions to  corresponding  duties,  some  of  which  are  enumerated  in  the  text 
and  context:  chap.  iv.  25. 

The  atonement  of  Christ  is  a  subject  of  great  importance,  and  de- 
serves  our  serious  attention.     Let  us  therefore, 


144 

T.  Take  a  brief  view  of  the  Scriptural  account  of  sacrifices,  as  pre- 
figurative  of  the  sacrifice  of  Christ. 

Nothing  afTords  a  much  stronger  evidence  of  the  doctrine  of  atone- 
ment, than  the  history  of  sacrifices  immediately  after  the  fall  of  man. 
They  appear  to  have  been  of  divine  appointment,  from  the  manner  in 
which  the  Lord  testified  his  acceptance  of  Abel's  offering,  in  contradis- 
tinction to  that  of  Cain's;  and  also  from  the  peculiar  satisfaction  ex- 
pressed in  reference  to  Noah's  sacrifice.  Gen.  iv.  4.  viii.  21. 

Frcm  the  early  institution  of  sacrifices,  the  immediate  descendants  of 
Adam  would  learn  at  least  two  or  three  important  truths — (1)  The  ne- 
cessity of  an  atonement  in  order  to  the  forgiveness  of  sins.  Fire  from 
heaven  must  fall  upon  the  sinner,  or  upon  the  sacrifice  offered  on  his 
behalf. — (2)  The  great  design  of  God  to  suhstilvte  a  sacrifice  in  the 
sinner's  place.  All  this  looked  forward  to  Christ,  the  lamb  thus  '  slain 
from  the  foundation  of  the  world.' — (3)  From  the  Lord's  'smelling  a 
sweet  savour,'  they  would  learn  that  he  was  propidovs  towards  the 
sinner,  and  would  accept  him  through  the  atonement,  though  he  could 
be  accepted  in  no  other  way. 

Sacrifices  were  subsequently  offered,  under  the  patriarchal  age,  as 
appears  in  the  history  of  Abraham,  Isaac,  and  Jacob.  Very  remarkable 
is  the  case  of  Abraham  in  offering  up  his  son,  when  the  Lord  pro- 
vided for  himself 'a  lamb  for  a  burnt  offering.'  By  this  means  the  doc- 
trine of  substitution  was  clearly  taught,  and  distinctly  kept  in  view;  and 
that  in  reference  to  the  sacrifice  to  be  offered  up  in  the  end  of  the  world, 
the  Lord  would  see  and  provide.  John  i.  29. 

Under  the  Jewish  dispensation  a  variety  of  offerings  were  presented, 
but  in  general  they  consisted  of  two  kinds.  The  first  were  offered  in 
sacrifice,  in  which  the  blood  of  the  victim  was  shed  as  an  atonement 
for  sin.  The  next  by  way  o^ gift,  a  free-will  offering,  expressive  of  grati- 
tude for  mercies  received.  The  former  of  these  prefigured  the  sacrifice 
of  Christ,  and  our  redemption  through  his  blood.  The  latter  were  em- 
blems of  christian  obedience,  of  devoting  ourselves  to  God  as  a  living 
sacrifice,  holy  and  acceptable  by  Jesus  Christ.  Rom.  xii.  1. 

The  text  under  consideration  alludes  to  the  former  of  these  ofl'erings, 
the  sacrifice  presented  as  an  atonement  for  sin,  of  which  we  have  a  par- 
ticular account  in  Lev.  i.  2 — 9.  According  to  the  law  of  sacrifice  here 
given,  the  following  specialities  must  be  observed — 

(1)  The  worshipper  is  to  confess  his  sin,  laying  his  hand  upon  the 
head  of  the  sacrifice,  by  which  the  sins  of  the  penitent  were  in  a  figure 
transferred  to  the  substitute. 

(2)  Afier  this  the  animal  is  to  he  killed,  and  so  to  be  treated  as  if  it 
had  been  the  actual  transgressor,  to  show  that  the  wages  of  sin  is  death. 

(3)  The  blood  of  the  victim  being  shed,  is  to  be  sprinkled  round 
about  the  altar,  in  allusion  to  the  '  blood  of  sprinkling,'  to  which  believers 
are  now  said  to  be  come. 

(4)  To  show  God's  acceptance  of  the  sacrifice,  it  was  consumed  by 
celestial  fire,  which  continually  burned  upon  the  altar;  and  on  some 
occasions  fire  from  heaven  immediately  descended  upon  the  sacrifice. 
Lev.  ix.  24.  Both  were  intended  to  denote  God's  acceptance  of  the 
offering,  as  a  substitution  for  the  penitent. 


146 

(5)  The  sacrifice  was  to  be  sprinkled  with  salt,  and  with  other  odours 
contained  in  the  holy  incense  that  was  offered,  that  it  might  ascend  aa 
a  sweet  savour  unto  God.  Thus  he  became  propitious,  and  turned 
away  his  wrath,  by  accepting;  the  sacrifice  in  the  sinner's  stead. 

All  this  was  a  figure  ol' Christ  crucified,  and  the  words  of  the  text  are 
a  direct  allusion  to  the  Levitical  sacrifices.     Let  us  therefore, 

II.  Enquire  what  there  was  in  the  sacrifice  of  Christ  that  rendered  it 
so  peculiarly  acceptable  to  God. 

1.  Its  being  voluntary,  and  entirely  the  effect  of  love.  God 
so  loved  the  world  that  he  gave  his  only-begotten  Son.  "  Christ  also 
hath  loved  us,  and  given  himself  for  us."  He  was  therefore  of  one 
mind  with  the  Father.  Great  was  the  love  that  could  induce 
him  to  lay  down  his  life  for  us.  He  well  knew  what  our  redemption 
would  cost  him,  and  what  was  included  in  the  bitter  cup;  yet  he  sub- 
mitted to  be  made  a  curse  for  us,  and  bore  our  sins  in  his  own  body  on 
ihe  tree.  All  this  was  free  unmerited  love,  and  rendered  his  sacrifice 
peculiarly  acceptable. 

2.  The  regard  he  paid  to  the  glory  of  God,  and  to  the  interests  of 
righteousness  and  truth,  was  another  ingredient  which  added  to  the 
grateful  perfume  of  his  sacrifice.  The  great  principles  on  which 
the  mediation  of  Christ  was  founded,  were  such  as  to  be  well-pleasing 
to  God.  In  the  whole  of  his  obedience,  even  unto  death,  lie  manifested 
a  supreme  regard  for  the  divine  glory.  By  ofl^ering  himself  upon  the 
cross  he  vindicated  the  character  of  God,  and  laid  all  the  blame  on  man  ; 
and  though  he  undertook  to  be  the  sinner's  Advocate,  it  was  not  by  pal- 
liating the  ofl^ence,  but  by  pleading  his  own  sacrifice  on  man's  behalf. 
Ueh.).  9.  1  John  ii.  1. 

3.  The  dignity  of  his  person  rendered  his  sacrifice  of  infinite  worth  ; 
it  would  therefore  be  well-pleasing  and  acceptable  in  the  sight  of  God, 
and  of  sweet-smelling  savour.  Christ's  offering  himself  once  for 
all,  would  answer  the  great  end  of  all  other  sacrifices,  so  as  to  require 
no  more  sacrifice  for  sin.  That  which  could  not  possibly  be  effected 
by  the  blood  of  bulls  and  of  goats,  is  now  effected  by  the  shedding  of  his 
most  precious  blood,  and  he  hath  perfected  for  ever  them  that  are  sanc- 
tified. Heb.  X.  4,  17,  18. 

III.  Consider  the  evidences  of  divine  acceptance,  and  of  God's  being 
well-pleased  with  the  sacrifice  of  his  Son. 

1.  One  signal  proof  of  this  was  given  in  his  raising  him  from  ihe 
dead,  and  not  suffering  him  to  sec  corruption.  The  Jews  had 
crucified  him  as  one  worthy  to  die,  but  God  raised  him  from  the  dead 
as  a  proof  of  his  acceptance  of  him,  and  of  his  sacrifice.  Thus  he  was 
justified  in  the  Spirit,  and  the  world  should  be  convinced  of  his  righteous- 
ness. John  xvi.  8.    1  Tim.  iii.  10. 

2.  By  exalting  him  at  his  own  right  hand.  The  right  hand 
is  a  seat  of  honour,  and  there  the  Redeemer  is  placed  by  the  authority 
of  the  Father,  until  all  his  enemies  be  made  his  footstool.  Psal.  ex.  1, 
Heb.  xii.  2. 


146 

3.  In  making  him  the  head  of  the  whole  creation.  This 
honour  is  conferred  upon  him  as  a  reward  of  his  sufferings,  and  to  show 
that  his  sacrifice  was  of  sweet-smelling  savour.  Phil.  ii.  12.  Heb.  ii.  9. 
The  whole  creation  also  shall  love  and  praise  him  for  his  humiliation 
and  sufferings,  and  find  in  his  unparalleled  condescension  a  theme  of 
everlasting  wonder,  joy,  and  praise.  Rev.  v.  12. 

4.  In  giving  him  the  desire  of  his  heart,  in  the  salvation  of  perish- 
ing sinners.  Though  this  salvation  originates  in  grace  only, 
yet  as  to  the  medium  of  its  accomplishment,  it  was  to  be  the  reward  of 
Christ's  sufferings  and  death.  Isai.  liii.  11.  And  being  now  exalted 
at  God's  right  hand,  the  desire  of  his  heart  shall  be  granted  him.  Psal. 
ii.  8.  XX.  1—4. 

5.  God  has  testified  his  acceptance  of  Christ's  sacrifice  by  bestowing 
upon  us  all  spiritual  blessings  for  his  sake.  Whalsover  we 
ask  in  his  name,  it  shall  be  given  us;  yea,  and  blessings  which  were 
never  asked,  are  freely  given  us  for  his  sake.  Such  are  all  those  bles- 
sings included  in  renewing  and  regenerating  grace,  when  we  are  first 
brought  to  repent  and  believe  the  gospel.  God  is  so  well  pleased  with 
him,  as  to  be  well  pleased  with  us  and  our  services,  when  done  from 
love  to  him  and  a  regard  for  his  glory. 

(1)  If  Christ  is  chosen  of  God  and  precious,  let  us  enquire  whether  he 
be  so  to  us  also;  for  on  this  depends  the  evidence  of  our  religion.  1 
Pet.  ii.  7.  Are  we  well  pleased  for  his  righteousness'  sake;  and  do  we 
so  esteem  his  sacrifice  as  to  place  all  our  reliance  upon  it  for  acceptance 
with  God  ? 

(2)  How  awful  the  state  of  those  who  reject  his  atonement,  or  who 
trifle  with  his  blood.  There  remaineth  no  more  sacrifice  for  sin,  but  a 
fearful  looking  for  of  judgment  and  of  fiery  indignation.  Heb.  x.  26,  27. 


UNIVERSAL  CORRUPTION  OF  MANKIND. 

God  looked  down  from  heaven  vpon  the  children  of  men,  to  see  if 
there  were  any  that  did  understand,  that  did  seek  God.  Every  one  of 
them  is  gone  back,  they  are  altogether  become  filthy,  there  is  none  that 
doeth  good,  no  not  one. — Psalm  liii.  2,  3. 

This  is  not  merely  a  description  of  the  state  of  mankind  in  David's 
time,  but  a  description  of  human  nature  at  all  times,  and  is  applied  by 
an  apostle  to  the  state  of  the  world  many  hundreds  of  years  after  the 
\»rords  were  written.     Rom.  iii.   10 — 12. 

I.  Seeking  the  Lord  is  here  supposed  to  be  tlie  criterion  of  a  good  un- 
derstanding. 


147 

That  it  is  so,  will  easily  be  made  apparent;  and  these  two  things  are 
with  great  propriety  connected  together.  It  is  only  'the  fool  thai  saith 
in  his  iieart,  there  is  no  God;'  a  true  understanding  sees  it  to  be  well 
for  the  universe  thai  there  is  a  God,  and  that  it  would  be  every  one's  in- 
terest to  seek  and  obey  him.     Psal.  xcvii.   1. 

1.  Seeking  the  Lord  includes  ouv  choosing  the  best  good  for  our  por- 
tion,  and  supposes  that  we  are  seeking  a  happiness  superior  to  what  this 
world  can  afford.  This  is  what  the  truest  wisdom  would  dictate  :  but 
this  blessedness  is  only  to  be  found  in  God,  whose  lovingkindness  is  bet. 
ter  than  life.  Communion  and  intercourse  with  him  is  the  sum  of  all 
enjoyment;  his  service  is  its  own  reward,  and  those  who  have  truly  en- 
tered into  it  would  never  wish  to  go  out  free.  Psal.  xix.  10,  11. 
xxvii.  4, 

2.  Seeking  the  Lord  includes  repentance  for  sin  ;  and  this  is  what  a 
good  understanding  would  lead  to,  for  it  is  altogether  consonant  with 
right  reason.  Job  v.  8.  If  nothing  but  our  own  interest  were  consulted, 
it  would  lead  to  this;  and  hence  it  is  said  of  the  prodigal  when  he  re- 
pented, that  he  came  to  himself,  and  he  that  had  been  lost  was  found. 
Luke  XV.   17. 

3.  It  includes  the  sacrifice  of  every  earthly  good  for  his  sake,  and 
accounting  his  favour  to  be  better  than  life.  This  is  w  hat  a  good  under- 
standing would  approve,  it  being  its  proper  province  to  form  a  just  esti- 
mate of  things.  Who  then  acted  the  wiser  part,  Esau  who  sold  his  birth- 
right, or  Jabez  who  desired  it  that  he  might  be  blessed  indeed?  Who 
gave  the  best  proof  of  a  good  understanding,  Cain  in  leaving  his  native 
country  because  God  was  there;  or  Moses  in  forsaking  Egvpt  because 
the  Lord  was  not  there '!  Was  the  rich  man  in  the  gospel  wise,  in  set- 
ting his  heart  upon  the  good  things  of  this  life;  or  David,  who  desired 
not  to  have  his  portion  with  the  men  of  this  world.     Psal.  xvii.  5. 

4.  Seeking  the  Lord  includes  the  resting  all  our  hopes  of  salvation 
vpon  the  promises  of  his  word  ;  and  this  is  what  a  right  understanding 
would  approve,  tlence  he  is  called  a  wise  man  who  built  his  house  up- 
on a  rock  ;  and  he  whose  hope  is  in  the  promises  of  God,  to  the  exclu- 
sion of  every  other  ground  of  confidence,  is  equally  wise  and  safe. 
There  is  no  other  door  of  hope,  no  other  way  of  acceptance,  but  what 
is  provided  in  the  promises  of  the  gospel. 

n.  All  men  by  nature  are  corrupt,  and  utterly  destitute  of  this  un- 
derstanding.    "  There  is  none  that  doelh  good,  no  not  one." 

1.  The  loss  of  the  divine  favour  is  the  greatest  of  all  evils,  and  vet 
no  one  lays  it  lo  heart,  or  is  careful  to  seek  after  it.  It  might 

have  been  expected  that  men  would  have  seen  their  folly  in  forsaking 
him,  the  fountain  of  living  waters;  would  have  had  their  eyes  open  to 
behold  the  tempter,  who  at  first  seduced  them  from  God,  and  be  anxious 
to  return  unto  him  from  whom  they  have  deeply  revolted.  Instead  of 
this,  there  is  none  that  understandclh,  none  that  sceketh  after  God. 
It  is  also  the  greatest  of  all  evils  that  God  has  departed  from  us,  and  that 
he  hides  his  face  in  anger.  His  favour  is  lost  and  gone;  wc  are  now 
without  hope,  without  God  in  the  world,  and  have  no  friend  in  time  of 


148 

need.     We  and  all  that  we  possess,  are  under  the  curse.  To 

be  contented  in  such  a  state,  and  indifferent  about  the  favour  of  God,  is 
truly  dreadful  :  yet  such  is  the  case  with  all  men  by  nature. 

2.  God  visits  men  with  such  afflictions,  and  brings  them  into  such 
circumstances,  as  are  directly  adapted  to  make  them  feel  their  need  of 
him  :  and  yet  God  is  not  in  all  their  thoughts.  Job  xxxiii.  15. 

Men  cither  imagine  that  God  does  not  see  the  evils  with  which  they  are 
visited,  or  that  it  is  better  to  seek  relief  from  any  other  quarter;  like 
Ahaziah,  who  sent  to  the  God  of  Ekron  in  a  time  of  sickness,  as  if 
there  were  no  God  in  Israel.  2  Kings  i.  2,  3.  It  might  be  expected 
that  sickness  and  death  would  lead  men  to  seek  after  God  ;  but  no, 
there  is  none  that  understandeth,  and  the  workers  of  iniquity  have  no 
knowledge. 

3.  By  nature  we  have  no  love  to  God,  and  therefore  do  not  seek  him. 

The  object  of  our  affection  is  necessarily  an  object  of  desire; 
nothing  but  enmity,  or  the  most  perfect  indifference,  can  render  us  un- 
mindful of  the  friendship  of  God.  And  what  an  insult  is  offered  to  the 
Majesty  of  heaven,  that  we  have  lost  his  favour,  and  are  indifferent 
about  it. 

4.  Men  are  full  of  pride  and  self- sufficiency,  and  hence  they  do  not 
seek  after  God.  Psal.  x.  4.  Religion  is  too  mean  for  their  notice,  and 
fit  only  for  the  attention  of  the  vulgar.  Many  say  in  their  hearts  with 
Pharaoh,  who  is  the  Lord  that  I  should  obey  his  voice?  Great 
things  are  promised  to  them  that  seek  the  Lord;  they  shall  be  sure  to 
find  him,  and  obtain  the  remission  of  their  sins;  yet  these  promises  are 
disregarded,  and  God  is  utterly  forgotten. 

III.  The  Lord  keeps  a  strict  eye  upon  the  conduct  of  men  towards 
him  :  "He  looked  down  from  heaven  to  see  if  there  were  any  that  did 
understand,  that  did  seek  God." 

But  though  'every  one  of  them  is  gone  back,  and  they  are  altogether 
become  filthy  ;'  yet  some  are  distinguished  by  grace,  and  there  is  a  gen- 
eration of  them  that  seek  thy  face,  oh  God  of  Jacob.  Psal.  xxiv.  6. 
His  eye  is  upon  all  such,  and  he  will  be  found  of  them  in  truth ;  they 
shall  never  seek  his  face  in  vain.  Isai.  xly.  9.  He  heard  Ephraim 
when  he  was  mourning  alone,  and  solitary;  and  Jonah  when  he  cried 
unto  him  out  of  the  belly  of  hell.  Jer.  xxxi.  18.  Those  who  repent  and 
return  to  God,  shall  find  him  like  the  father  of  the  prodigal,  ready  to 
forgive. 

The  Lord  also  notices  those  who  do  not  seek  him,  and  his  eye  is  upon 
all  their  ways.  He  sees  the  wicked  preferences  of  the  heart,  all  their 
pride  and  contempt  of  him.  Awful  thought,  to  be  under  his  inspection 
while  utterly  regardless  of  his  presence,  and  sinning  against  heaven  and 
before  him. 

How  great  is  the  loving  kindness  of  God  in  promising  salvation  to 
them  that  seek  him  ;  and  how  inexcusable  to  neglect  and  forsake  so 
much  mercy.  What  bitterness  will  it  add  to  the  reflection,  that  all  is 
lost  through  our  own  wilful  neglect;  and  that  God  is  for  ever  far  from 
us,  because  we  desired  not  the  knowledge  of  his  ways.  Prov.  i.  28 — 31. 


149 


NATURE  OF  REGENERATION. 

Verily i  verily,  I  say  unto  thee.  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God. — John  iii.  3. 

In  the  conduct  of  Nicodemus,  to  whom  these  words  were  addressed, 
there  arc  several  things  worthy  of  notice — 

(1)  He  had  a  general  conviction  of  the  truth  of  Christianity,  though 
ignorant  of  some  of  its  leading  principles.  He  knew  that  Christ  was 
sent  of  God,  and  yet  could  not  understand  the  doctrine  of  the  new  birth. 
This  is  a  very  common  case:  there  are  many  who  know  that  the  gos- 
pel is  true,  who  are  yet  unacquainted  with  its  sanctifying  and  renovating 
infiuence. 

(2)  Nicodemus  being  a  great  man,  a  ruler  of  the  Jews,  was  in  part 
asliamed  to  oivn  the  truth,  and  to  be  seen  amongst  its  decided  friends. 
He  did  not  like  to  appear  in  the  daytime,  and  therefore  'came  to  Jesus 
by  night ;'  but  it  would  have  been  to  his  honour  openly  to  have  owned 
the  cause  of  Christ. 

(3)  He  came  to  Jesus  for  instruction,  but  our  Lord  intimates  that 
instruction  was  not  all  he  needed  ;  he  must  be  "  born  again,"  and  could 
not  receive  instruction  to  any  saving  purpose  without  it.  Herein  lies 
the  fitness  and  propriety  of  our  Lord's  answer.  The  plainest  truths  are 
full  of  darkness  to  an  unrenewed  mind,  because  they  can  only  be  spirit- 
ually discerned.  1  Cor.  ii.  14.  Nicodemus  however  was  at  length 
brought  to  receive  the  truth  in  love,  and  he  became  a  disciple  of  the 
Lord  Jesus.  John  xix.  39. 

L  Endeavour  to  explain  the  nature  of  the  change  mentioned  in  the 
text,  or  what  it  is  to  be  "  born  again." 

The  expression  is  figurative,  but  denotes  a  real  and  important  change. 
It  is  sometimes  called  a  being  '  created  anew '  in  Christ  Jesus;  being 
'quickened'  from  a  death  in  sin  ;  giving  a  'new  heart,'  and  putting  a 
*  right  spirit'  within  us;  being  called  out  of  » darkness,'  into  his  mar- 
vellous '  light;'  putting  off  the  'old  man,'  and  putting  on  the  'new 
man,'  and  becoming  'new  creatures'  in  Christ  Jesus.  By  these,  and  a 
variety  of  similar  expressions,  this  great  moral  change  is  denoted. 

(1)  From  all  these  we  may  see,  that  it  means  something  more  than  a. 
bare  reformation  of  conduct.  Such  language  as  that  in  the  text 

would  not  have  been  employed  to  express  a  mere  outward  change,  for 
that  may  take  place  without  any  renovation  of  the  heart.  Be- 

sides, Nicodemus  need  not  have  '  marvelled,'  if  this  had  been  all  ;  for 
every  one  would  admit  that  some  sort  of  morality  attaches  to  the  pro- 
fession of  religion.  Nor  does  it  appear  that  Nicodemus  himself 
needed  such  a  change  as  this.  He  was  a  '  pharisce,'  and  therefore  had 
to  boast  of  his  own  righteousness  ;  and  like  Paul,  as  touching  the  law 
he  was  blameless.  Neither  was  it  needful  for  the  Holy  Spirit  to 
produce  such  a  change  as  this,  for  it  might  exist  without  his  special  in- 
VoL.  II.          20 


160 

fluence,  and  has  existed  where  that  influence  is  denied.  The 

change  insisted  on  by  our  Lord  is  effected  by  the  agency  of  the  Holy 
Spirit :  it  is  therefore  an  internal  change  wrought  upon  the  soul,  a  being 
"  born  of  water,  and  of  the  Spirit." 

(2)  Nor  does  it  consist  merely  in  having  the  understanding  enlight- 
ened, for  Nicodemus  was  possessed  of  some  religious  light,  and  yet  he 
must  be  "  born  again."  There  may  be  a  great  deal  of  light  in 
the  head,  and  yet  the  heart  remain  the  same.  Many  are  enlightened 
in  hearing  the  word,  and  yet  ar^far  enough  from  being  new  creatures 
in  Christ  Jesus.  They  are  still  estranged  from  the  life  of  God,  and  from 
the  power  of  religion,  notwithstanding  their  superior  means  of  informa- 
tion. VV  herein  then  does  this  change  consist,  and  what  is  it  to 
be  bnrn  again  ? 

(3)  To  be  born  of  the  Spirit  consists  in  a  change  of  heart  respecting 
God,  and  the  things  of  God.  It  is  a  change  in  the  disposition  and  tem- 
per of  the  mind,  or  the  turning  of  the  heart  to  God  ;  a  change  in  the 
judgment  and  affections,  effected  by  the  agency  of  the  Holy  Spirit.  It 
is  that  change  which  produces  repentance  and  faith,  and  from  which 
every  holy  exercise  of  the  mind  proceeds,  as  streams  from  the  fountain, 
and  as  branches  from  the  root. 

More  particularly — 

1.  To  be  born  again  is  to  havei^e  image  of  God  restored  in  the  soul, 
and  to  be  created  anew  in  righteousness  and  true  holiness.  As  in  our 
natural  birth  we  are  made  to  bear  the  image  of  the  earthly,  so  in  this 
the  image  of  the  heavenly.  Man  was  once  in  the  image  of  his 
Maker  ;  he  was  made  upright,  in  the  likeness  of  God  created  he  him  : 
but  that  image  was  defaced  by  sin,  and  totally  lost  by  the  fall. 

Man  in  his  original  state  was  what  he  ought  to  be;  his  understanding 
was  all  light,  without  any  darkness  at  all  ;  his  will  was  all  rectitude, 
without  any  deviation  from  the  standard  of  truth  ;  his  affections  all  puri- 
ty, without  the  least  defilement,  and  his  heart  was  wholly  on  the  side  of 
God.  But  now  all  is  lost  and  gone,  and  we  are  by  nature  chil- 

dren of  wrath.  Regeneration  is  the  re-impression  of  this  image  upon 
us,  bearing  a  resemblance  to  the  moral  perfections  of  God,  and  being 
changed  into  the  same  image  from  glory  to  glory,  as  by  the  Spirit  of 
the  Lord. 

2,  Regeneration  is  the  commencement  of  a  new  life  in  the  soul,  the 
beginning  of  a  new  state  of  things.  It  is  to  become  new  creatures;  old 
things  are  passed  away,  and  behold  all  things  become  new,  and  we 
enter  as  it  were  into  a  new  world. 

(1)  It  is  accompanied  with  a  new  set  of  thoughts  and  sentiments,  so 
that  no  one  object  of  a  moral  kind  now  appears  in  the  same  light  as  be- 
fore. All  the  views  and  prospects  of  the  mind  are  changed,  and  v/e 
begin  to  know  things  after  a  different  manner.  We  begin  to  have  new 
thoughts  of  ourselves  as  sinners,  and  of  Christ  as  the  Saviour;  new 
thoughts  of  God  and  his  righteous  government,  of  the  law  and  of  the 
gospel,  of  this  world  and  that  which  is  to  come.  Or  if  our  thoughts 

be  not  materially  altered  on  these  subjects  generally,  we  are  very  dif- 
ferently affected  with  them,  and  feel  a  new  interest  in  them,  unknown 
to  ourselves  before. 


161 

(2)  It  is  accompanied  with  a  new  set  of  affections  and  attachments. 
We  had  hopes  and  fears,  joys  and  griefs,  pleasure  and  pain  before;  but 
now  they  are  derived  from  a  different  source.  We  have  now  very  dif- 
ferent objects  of  desire  and  of  dread,  and  sources  of  pleasure  totally 
unknown  before.  It  is  all  a  new  state,  and  a  new  world.  The  Lord 
hath  led  us  by  a  way  that  we  knew  not,  and  in  paths  that  we  have  not 
known.  Isai.  xlii.  16. 

(3)  There  is  now  a  new  set  o^ principles  and  motives.  If  we  attend 
to  the  same  religious  duties  as  formerly,  yet  it  is  in  a  very  different 
manner.  The  same  things  which  before  were  burdensome,  are  now 
delightful ;  and  what  was  formerly  done  from  a  spirit  of  self-righteous- 
ness, is  now  done  to  the  glory  of  God.  Fear  used  to  be  the  impelling 
motive,  now  it  is  love.  Before,  it  was  the  hope  of  being  delivered  from 
misery;  now  it  is  delight  in  the  thing  itself,  and  the  service  of  God  is 
desired  for  its  own  sake. 

(4)  There  is  also  a  new  set  of  companions  and  associates.  We  had 
our  friends  and  attachments,  and  so  we  have  now ;  but  they  are  of  a 
different  description.  We  are  no  longer  strangers  and  foreigners,  but 
fellow-citizens  with  the  saints,  and  of  the  household  of  God.  The 
righteous  are  now  the  excellent  of  the  earth,  in  whom  is  all  our  delight. 

These  are  some  of  the  leading  features  of  the  change  intended  in  the 
text.     Let  us  now  attempt, 

II.  An  improvement  of  the  subject. 

1.  Let  us  examine  ourselves,  and  what  we  know  of  this  change  in 
our  own  souls.  Are  we  conscious  that  some  such  change  has  passed 
upon  us  ?  Some  indeed  may  look  back  to  the  time  when  they  were 
enemies  to  God  at  heart,  and  others  to  the  time  when  they  were  in  a 
state  of  indifference  and  unconcern  :  but  in  all  real  believers  there  is  a 
change  like  that  which  we  have  briefly  explained,  though  it  may  be 
more  or  less  evident  to  those  who  are  the  subjects  of  it. 

2.  We  learn  from  hence,  what  is  essential  to  true  religion,  and  to  its 
very  existence  in  the  soul.  It  is  in  vain  to  think  ourselves  christians, 
unless  we  are  born  again.  We  know  nothing  as  we  ought  to  know 
•without  this,  and  our  profession  is  a  mere  delusion. 

3.  We  see  to  whom  we  are  indebted  for  this  great  moral  change, 
even  to  the  Spirit  of  the  living  God,  who  quickeneth  whom  he  will. 
Who  made  thee  to  differ  ;  and  what  hast  thou,  that  thou  hast  not  re- 
ceived? All  our  salvation  is  of  God,  from  the  foundation  to  the  top- 
stone  thereof    Grace,  grace  unto  it. 


162 


NECESSITY  OF  REGENERATION. 

Verily,  Verily,  I  say  unto  thee,  Except  a  man  he  horn  again.  Tie  can- 
not  see  the  kingdom  of  God. — John  iii.  3. 

Having  explained  the  nature  of  the  change  intended ;  that  it  does  not 
consist  in  a  mere  reformation  of  conduct,  or  in  the  understanding  being 
merely  enlightened,  but  in  an  inward  change  of  heart,  in  which  we  are 
made  to  bear  the  moral  image  of  God,  and  are  created  anew  in  Christ 
Jesus;  that  it  is  the  commencement  of  a  new  life,  accompanied  with 
new  sentiments  and  affections,  new  principles  and  motives  of  conduct, 
and  that  this  cliange  is  the  immediate  product  of  the  Holy  Spirit; — our 
business  now  will  be  to  consider, 

The  necessity  of  this  change,  or  why  we  must  be  born  again,  in  or- 
der to  our  seeing  the  kingdom  of  God. 

This  necessity  applies,  not  only  to  some,  but  to  all  without  exception, 
irrespective  of  our  former  state  or  character,  for  there  is  no  respect  of 
persons  with  God. 

Here  it  will  be  proper  to  consider  a  few  things  which  render  this 
change  of  heart  necessary. 

The  solemn  asseveration  of  our  Lord,  ought  indeed  of  itself  to  be 
sufficient  to  convince  us  of  its  absolute  necessity.  As  a  teacher  come 
from  God,  his  doctrine  must  be  true,  and  the  peculiarly  solemn  manner 
in  which  he  speaks  on  this  occasion,  is  deserving  of  special  regard. 
"Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  again,  he  can- 
not see  the  kingdom  of  God." 

Other  considerations  however  may  be  added,  to  show  the  necessity 
of  this  change  :  some  of  which  are  the  following — 

1.  The  depravity  of  hvman  nature  affords  abundant  evidence,  that 
except  a  man  be  born  again,  he  cannot  see  the  kingdom  of  God. 
We  should  not  need  to  be  regenerated,  if  we  had  not  first  become  de- 
generate ;  if  not  wholly  ruined  by  sin,  we  should  not  need  to  be  created 
anew  and  born  again.  The  state  of  human  nature  is  like  the  house  in- 
fected with  the  leprosy  ;  repairing  will  not  do  it,  it  must  be  re-constructed. 
That  which  is  born  of  the  flesh  is  flesh :  if  we  had  any  good 
thing  in  us,  we  need  not  be  created  anew  to  good  works.  If  not  dead 
in  trespasses  and  sins,  and  beyond  the  hope  of  recovery,  we  need  not 
be  quickened  according  to  the  working  of  his  mighty  power,  which  he 
wrought  in  Christ,  when  he  raised  him  from  the  dead.  But  such 

is  our  state  by  nature,  that  we  are  wholly  corrupt;  there  is  none  that 
doeth  good,  no  not  one;  the  heart  is  deceitful  above  all  things,  and  des- 
perately wicked;  all  the  imaginations  of  the  thoughts  of  the  heart  are 
evil,  only  evil,  and  that  continually;  the  carnal  mind  is  enmity  against 
God,  not  being  subject  to  his  law,  neither  indeed  can  be.  Such 

is  our  moral  condition,  and  while  it  continues  so,  we  cannot  see  the 
kingdom  of  God. 


163 

2.  The  nature  of  the  heavenly  world  renders  this  change  necessary. 
Flesh  and  blood  in  its  present  state,  cannot  inherit  the  kingdom  of  God. 
There  must  be  a  meetness,  before  we  can  be  made  partakers  of  the  in- 
heritance of  the  saints  in  light,  and  such  a  meelness  as  corresponds  with 
the  nature  of  that  inheritance:  all  true  enjoyment  arises  from  conge- 
niality, or  an  agreement  in  the  disposition  with  the  object  to  be  enjoyed. 

(ij  In  order  therefore  to  "see"  the  kingdom  of  God,  there  must  be  a 
spiritual  discernment.  All  the  objects  of  that  kingdom  are  spiritual  and 
holy,  and  cannot  be  known  but  by  a  s])iritual  and  holy  mind.  The 
natural  man  recciveth  not  the  things  of  the  Spirit  of  God,  for  they  are 
foolishness  unto  him  ;  neither  can  he  know  tiiem,  because  they  are 
spiritually  discerned.  1  Cor.  ii.  14.  Man  is  wholly  blind  to  the  equity 
of  tlic  law,  and  to  the  grace  of  the  gospel  ;  he  sees  no  glory  in  the  Law- 
giver, and  none  in  the  Saviour.  The  eyes  of  his  understanding  must 
be  enlightened,  by  the  Spirit  of  wisdom  and  revelation,  or  he  can  have 
no  perception  of  the  moral  beauty  and  excellency  of  heavenly  things. 
Ephes.  i.  17,  18.  Matt.  xvi.  17. 

(2)  To  see  the  kingdom  of  God,  we  must  have  a  spiritual  taste,  a 
holy  relish  for  divine  things,  otherwise  heaven  could  not  be  a  place  of 
enjoyment  to  us.  The  glory  and  happiness  of  the  future  state  will  emi- 
nently consist  in  a  delightful  and  profound  contemplation  of  God's  per- 
fections, in  intimate  nearness  to  him,  and  in  having  fellowship  with  the 
Father,  Son,  and  Holy  Spirit.  But  what  fellowship  hath  righteous- 
ness with  unrighteousness;  and  what  communion  hath  light  with  dark- 
ness? 2  Cor.  vi.  14.  There  is  no  cntermg  into  the  kingdom,  no  enjoy- 
ment of  its  bliss,  without  an  ardent  relish  for  spiritual  and  holy  things. 
1  John.  i.  7. 

(3)  The  heavenly  state  requires  a  disposition  for  holy  activity,  a 
heart  to  love  and  serve  the  Lord.  Though  the  redeemed  shall  cease 
from  their  present  labours  and  sufferings,  they  shall  not  be  unemployed, 
but  shall  serve  God  day  and  night  in  his  temple.  Heaven  will  be  a 
place  of  unbounded  activity  ;  he  maketh  his  angels  spirits,  and  his  minis* 
ters  a  flame  of  fire.  There  his  servants  shall  serve  him,  with  unwearied 
zeal  and  assiduity.  But  how  totally  unfit  for  all  this  is  man  in 
his  unregenerate  state,  having  no  heart  for  God,  or  for  holy  exercises; 
and  to  whom  a  Sabbath  on  earth  is  wearisome!  Either  heaven  must 
cease  to  be  what  it  is,  or  the  sinner's  heart  must  be  renewed. 

(4)  There  requires  a  thirsting  and  a  longing  after  holiness,  not  only 
to  be  free  from  sin,  but  to  desire  it  as  the  perfection  of  bliss,  the  very 
essence  of  salvation.  But  the  holiness  of  that  world  would  utterly 
confound  the  sinner.  Isaiah,  when  he  had  only  a  vision  of  the  Holy 
One,  cried  out,  I  am  undone,  I  am  a  man  of  unclean  lips  I  And  when 
Peter  had  a  display  of  the  purity  and  glory  of  the  Saviour,  he  exclaimed, 
Depart  from  me,  oh  Lord,  for  I  am  a  sinful  man.  What  then 
would  the  sinner  do?  He  might  have  some  relish  for  a  Mahometan 
paradise;  but  how  could  he  endure  the  eflxilgence  of  bliss  and  purity 
which  surrounds  the  throne  of  God? 

In  addition  to  the  nature  of  the  heavenly  state,  as  rendering  regenera- 
tion  necessary,  we  might  observe, 

3.  The  immutability  of  God  shows  that  such  a  change  is  indispensa- 


164 

bte.  A  change  there  must  be  somewhere,  since  so  solemn  an  assevera- 
tion has  been  given  ;  and  if  it  cannot  be  in  him,  it  must  take  place  in  us. 
If  it  were  possible  thai  the  nature  of  things  might  alter,  or  that  God 
should  cease  to  hate  evil  and  love  holiness,  a  sinner  might  be  saved 
without  any  change  of  heart:  otherwise  it  is  absolutely  and  forever  im- 
possible. The  irrevocable  sentence  of  God  is,  'there  shall  in  no  wise 
enter  into  it  any  thing  that  defileth,  or  that  vvorkelh  abomination  :'  but 
man  is  all  uncleanness,  and  therefore  cannot  enter.  If  on  earth  two 
cannot  walk  together  except  they  are  agreed  ;  it  is  impossible  that  a 
holy  God  and  a  polluted  creature  should  dwell  together  in  heaven. 

How  utterly  vain  then  is  every  hope  of  salvation  without  regenerating 
grace;  and  how  needful  to  enquire  into  our  own  state  individually,  and 
how  we  stand  in  the  sight  of  God. 

The  reality  of  this  cliange  must  be  judged  of  by  its  effects,  and  their 
accordance  with  the  holy  Scriptures.  1  Peter  ii.  1 — 3. 


THE  SERVICE  OF  GOD  ITS  OWN  REWARD. 

Therefore,  my  beloved  brethren,  be  ye  steadfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord,  forasmuch  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord. — 1  Corinthians  xv.  58. 

Many  of  the  Corinthians  who  appeared  to  embrace  the  gospel,  were 
afterwards  disposed  to  relinquish  some  of  its  leading  principles,  on  the 
ground  of  their  being  too  mysterious  for  belief,  and  they  could  not  ad- 
mit what  they  were  unable  to  comprehend.  Too  much  of  the  same 
spirit  prevails  in  the  present  day;  it  is  now  too  common  to  hold  the 
doctrines  of  Christianity  with  a  loose  hand,  and  to  represent  religious 
sentiments  as  of  little  consequence.  The  Scriptures  on  the  con- 

trary suppose,  that  there  is  a  close  connection  between  principle  and 
practice  ;  and  Paul,  after  having  fully  established  the  doctrine  of  the 
resurrection  and  a  future  state,  immediately  derives  from  it  the  practical 
inference  slated  in  the  text ;  or,  that  the  doctrine  in  question  affords  a 
most  powerful  motive  to  diligence  and  perseverance  in  the  work  of  the 
Lord. 

I.  Explain  the  exhortation :  "  always  abounding  in  the  work  of  the 
Lord." 

"  The  work  of  the  Lord "  is  that  holy  and  sacred  employment  in" 
which  all  his  servants  are  engaged,  and  which  is  intended  to  promote  his 
kingdom  and  glory  in  the  world.  It  is  true,  all  are  not  engaged  in  the 
same  department ;  some  plant,  and  others  water ;  some  break  up  the 
fallow  ground,  and  others  cast  in  the  precious  seed ;  some  labour  ai 
home,  and  others  abroad.  In  the  church  of  God  there  is  a  variety  of 
gifts  to  profit  withal ;  some  preach,  and  others  hear ;  some  employ  their 


165 

influence,  some  their  property,  and  others  their  talents.  But  all  are 
serving  the  same  Master,  and  seeking  to  promote  the  same  great  desi"n. 
Whatever  contributes  to  the  cause  of  truth  and  righteousness,  that  is  the 
work  of  the  Lord  ;  and  is  to  be  the  business  of  our  lives,  in  whatever 
station  we  are  placed. 

But  it  is  not  sufficient  merely  to  engage  in  the  Lord's  service  ;  we  are 
required  to  "abound"  in  it,  and  "  always"  to  abound.  Those  who 
preach  the  word  are  commanded  to  be  instant  in  season  and  out  of  sea- 
son, to  rebuke  and  exhort  with  all  long-suffering  and  doctrine.  Tiiose 
who  hear  are  to  take  heed  how  and  what  they  hear,  and  to  give  the 
more  earnest  heed,  lest  at  any  time  they  should  let  it  slip.  Those  who 
pray  are  to  pray  always,  without  ceasing,  with  all  prayer  and  sup|)lica- 
tion.  Those  who  have  intluence,  property,  or  talents  of  any  kind,  aro 
to  employ  them  as  good  stewards  of  the  manifold  grace  of  God  :  and 
whatsoever  our  hands  find  to  do,  we  arc  to  do  it  with  all  ouy  mieht. 
Rom.  xu.  6 — 11. 

More  particularly — 

1.  To  be  always  abounding  in  the  work  of  the  Lord,  let  us  heware 
of  resting  contented  with  present  attainments.  If  we  have  set  out  in  the 
ways  of  God,  let  it  be  our  great  concern  to  be  going  forward,  and  to 
hold  out  to  the  end.  Let  us  not  only  begin  well,  but  go  on  till  God 
shall  say  at  last,  Well  done,  good  and  faithful  servant.  One 
part  of  our  work  will  consist  in  searching  into  the  mind  of  God  in  his 
word  ;  and  here  is  still  much  room  for  us  to  be  going  on.  It  is  but  little 
we  know  at  present ;  vast  treasures  of  wisdom  and  knowledge  are  still 
unexplored,  and  the  utmost  diligence  and  zeal  is  still  required. 
Another  part  of  our  work  consists  in  keeping  our  own  vineyard,  and 
watching  over  our  own  hearts  ;  and  there  is  still  much  to  be  done  in  a 
way  of  self-denial,  in  mortifying  the  deeds  of  the  body,  and  weakening 
the  power  of  indwelling  sin.  W^e  must  also  endeavour  to  recom- 
mend the  Saviour  to  others,  and  to  make  known  his  salvation.  And 
are  there  not  many  opportunities  of  doing  good  to  the  souls  of  men,  and 
of  promoting  the  glory  of  God  ;  opportunities  which  we  are  required  to 
seize  and  to  improve  ? 

2.  To  be  always  abounding  in  the  work  of  the  Lord,  let  us  beware 
of  being  drawn  aside  by  the  numhtrless  temptations  u-hich  surrovnd  vs, 
or  of  being  deterred  by  the  ditnculties  that  may  be  thrown  in  our  way. 

As  there  are  many  things  that  hinder  us  in  entering  upon  this 
work,  so  there  are  many  to  induce  us  to  forsake  and  to  give  it  up.  If 
we  follow  up  the  work  of  the  Lord,  we  must  be  willing  to  make  some 
sacrifices,  and  to  relinquish  every  other  work  that  is  inconsistent  with 
it.  The  works  of  the  flesh  especially  must  be  given  up,  if  we  would 
abound  in  this  work,  together  with  the  pleasures  and  vanities  of  the  pre- 
sent world.  Perhaps  also  we  must  both  labour  and  suffer  reproach,  as 
many  have  done  before  us:  but  it  will  be  well  in  this  rase  to  remember 
the  answer  of  Nehemiah  and  Ezra  to  the  enemies  of  Israel.  Neh.  vi.  8. 

II.  The  motive  here  presented  ;  "  forasmuch  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord." 

1.  The   work  of  the  Lord  is  honovrahle  and  glorious.  Psal.  cxi.  3. 


156 

It  is  such  as  reflects  the  highest  honour  upon  those  who  are  engaged  in 
it.  Paul  and  David  both  gloried  in  serving  so  good  a  Master,  and  even 
angels  find  their  bliss  in  being  ministering  spirits  to  the  heirs  of  salvation. 

2.  The  worlv  will  be  followed  with  an  injinite  reicard.  The  re- 
surrection to  eternal  life  ensures  this,  and  a  blessed  immortality  is  before 
us.  God  is  not  unrighteous  to  Ibrget  our  work  and  labour  of  love,  but 
will  cause  it  to  be  written  in  the  book  of  his  remembrance.  Heb.  vi.  10. 
Mai.  iii.  16,  17.  It  is  also  attended  with  present  recompense  : 
he  that  labours  in  this  vineyard  shall  eat  the  fruit  thereof,  and  the  plea- 
sure of  the  Lord  shall  prosper  in  his  hand.     Matt.  xix.  28,  29. 

3.  The  more  we  abound  in  this  work  the  more  delightful  it  toill  he- 
come.  Gracious  habits  are  like  other  habits,  they  are  strengthened  by 
exercise.  The  more  we  indulge  in  sin  the  more  we  may,  and  the  more 
we  do  for  God  the  more  we  may.  The  more  we  are  given  to  prayer  the 
more  we  shall  desire  to  pray,  and  the  less  we  engage  in  it  the  less  we 
shall  be  inclined,  till  we  may  almost  feel  disposed  to  live  without  it.  It 
is  the  same  with  every  other  holy  duty  ;  and  therefore  it  is  of  the  great- 
est importance  to  be  always  abounding  in  the  work  of  the  Lord. 

4.  Time  is  short,  and  there  is  great  danger  that  much  of  our  work 
will  be  left  undone.  Our  blessed  Lord  was  the  only  one  who  could  truly 
say,  'I  have  finished  the  work  which  thou  gavest  me  to  do.'  The  most 
diligent  and  faithful  of  his  servants  come  far  behind  ;  and  when  they 
have  done  all,  they  are  but  unprofitable  servants. 

How  necessary  to  enquire,  what  arc  we  about;  and  whom  do  we 
serve?  The  Master  will  soon  come  to  reckon  with  us;  and  blessed  is 
that  servant,  whom  his  Lord,  when  he  cometh,  shall  find  so  doing. 
Luke  xii.  43. 


ENCOURAGEMENTS  TO  PRAYER. 

If  ye  abide  in  me,  and  my  words  abide  in  yov,  ye  shall  ask  what  ye 
xoill  and  it  shall  be  done  unto  you. — John  xv.  7. 

It  was  the  great  design  of  our  Lord  at  this  time  to  strengthen  the 
heartsof  his  disciples:  for  this  purpose  he  told  them  whither  he  was  going, 
and  the  reason  why  :  ch.  xiv.  2.  xvi.  7.  Previous  to  his  departure  he 
was  concerned  to  prepare  the  way  for  a  future  communication  with  his 
sorrowful  disciples,  and  informs  them  in  the  text  by  what  means  it  is  to 
be  preserved.  Prayer  is  here  encouraged  by  the  promise  that  we  shall 
have  whatsoever  we  may  ask,  on  the  condition  that  we  keep  up  a  close 
and  intimate  union  with  the  Saviour. 

I.  Notice  the  things  to  which  the  promise  is  made :  "  If  ye  abide  in 
me,  and  my  words  abide  in  you." 

1.  It  is  here  supposed  that  in  order  to  our  having  access  to  God,  we 


157 

must  be  in  Christ  Jesus,  or  united  to  him  as  the  branch  in  the  vine^ 
and  this  is  by  believing  on  his  name.  Great  stress  is  laid  upon 

this  in  the  Scriptures:  'he  that  hath  the  Son  hath  life,  but  he  that  hath 
not  the  Son  of  God  hath  not  life.'  To  be  spiritually  united  to  the  Lord, 
and  to  be  of  one  heart  with  him,  is  that  which  gives  us  an  interest  in  all 
his  blessedness.     1  Cor.   i.   30.     Ephes.  i.  7. 

2.  The  union  must  be  abiding:  if  ye  "  abide"  m  me,  and  my  words 
"  abide"  in  you.  Some  were  in  Christ  Jesus  by  a  mere  profes- 
sion, like  Judas,  who  did  not  abide,  but  were  taken  away,  like  a  withered 
branch.  Those  who  have  no  root  in  themselves  turn  aside  when  tempta- 
tions and  persecutions  arise,  and  by  and  by  they  are  offended  ;  but  it 
is  not  so  with  real  christians,  for  they  abide  in  him.  Others 
turn  aside  when  the  example  is  given,  and  cleave  to  Christ  no  longer; 
but  real  believers  can  neither  leave  nor  forsake  him.     John  vi.  68. 

3.  The  union  must  be  mutual  :  not  only  must  we  abide  in  Christ, 
but  his  truth  also  must  abide  in  us  ;  and  thus  there  is  a  mutual  interest 
and  indwel liner  between  Christ  and  his  people,  as  in  ver.  4.  His 
words  abiding' in  us  is  one  of  the  modes  by  which  true  believing  is  ex- 
pressed ;  it  is'receiving  the  truth  in  love,  and  retaining  the  love  of  it  to  the 
end  of  life.  To  the  unbelieving  Jews,  our  Lord  said,  '  My  word  hath  no 
place  in  you  :'  they  could  not  "receive  his  doctrine,  for  their  hearts  were 
utterly  averse.  John  viii.  37.  But  Christ's  disciples  did  receive 
it:  and  where  his  truth  is  cordially  embraced  it  will  become  a  well  of 
water,  springing  up  to  everlasting  life.     John  xvii.  8. 

II.  The  promise  itself,  or  the  connection  there  is  between  Christ's 
words  abiding  in  us,  and  our  prevalence  in  prayer.  "  Ye  shall  ask  what 
ye  will,  and  it  shall  be  done  unto  you." 

1.  The  dwelling  of  the  truth  in  us  is  that  which  denominates  us  chris- 
tians, or  real  believers,  and  this  is  essential  to  acceptable  prayer. 
Without  this  there  can  be  nothing  good  in  ns  or  done  by  us,  for  with- 
out union  and  communion  with  the  Saviour  we  can  do  nothing,  ver.  5, 
Without  faith  in  him  we  have  no  interest  in  his  mediation,  none  in  his 
intercession,  for  he  offers  only  the  prayers  of  the  saints.     Rev.  viii.  3. 

2.  If  Christ's  words  abide  in  us  they  will  impart  a  spirit  of  prayer, 
and  teach  us  what  to  pray  for  as  we  ought.  It  is  by  imbibmg 
the  doctrines  of  the  gospel,  that  we  are  made  to  see  and  feel  our  weak- 
ness and  unworthiness.  The  gospel  leaves  the  sinner  nothing  to  glory 
in,  but  abases  him  in  the  dust ;  and  if  we  approach  God  acceptably,  it  must 
be  in  this  way  only.  If  Christ's  words  abide  in  us  we  shall  be  filled 
with  humility,  and  all  our  pleadings  will  be  founded  on  the  mercy  pro- 
mised for  his  sake.     Heb.   iv.   16. 

3.  If  Christ's  words  abide  in  us,  they  will  inspire  us  with  holy  con- 
fidence  in   God's  mercy  and  truth,  and  so  render  us  importunate  and 

successful  in  prayer.     '  This  is  the   Spirit  of  adoption  which  is 

given  to  those  who  are  the  sons  of  God,  and  this  it  is  that  enables  us  to 
offer  the  prayer  of  faith,  which  never  fails  of  success.  Hence  when 
Moses  interceded  for  Israel,  he  pleaded  the  promise  and  faithfulness  of 
God,  and  his  prayer  was  answered,  for  God  will  always  hear  the  prayer 
Vol.  II.         21 


158 

of  faith.  Exod.  xxxii.  10 — 14.  When  Solomon  prayed  for  the  people 
of  Israel,  that  God  would  do  and  forgive,  his  plea  was  founded  on  the 
covenant  of  promise,  and  his  prayer  was  heard.  1  Kings  viii.  25. 
Hezekiah  did  the  same,  and  was  successful.  Isai.  xxxvii.  14.  The 
apostles  pleaded  the  name  of  Jesus,  and  this  must  be  all  our  plea.  Acts 
iv.  30. 

4.  If  the  words  of  Christ  abide  in  us  they  will  regulate  nil  our  de- 
sires, so  that  being  kept  from  asking  amiss,  or  what  is  contrary  to  the 
will  of  God,  we  may  "  ask  what  we  will,  and  it  shall  be  done  unto  us." 
The  words  of  Christ  not  only  give  a  spirit  of  prayer,  but  teach 
us  how  to  pray,  and  to  ask  for  what  is  most  acceptable  in  the  sight  of 
God ;  and  then  we  may  know  that  we  have  the  petitions  that  we  desired 
of  him.   1  John  v,  14,  15. 

(1)  Learn  from  hence  the  importance  of  receiving  and  loving  the 
truth,  as  it  is  in  Jesus.  If  we  are  indifferent  to  that,  we  shall  be  cold 
and  indifferent  to  prayer.  Hence  those  who  reject  the  gospel  do  not 
pray  at  all,  nor  those  who  do  not  believe.  Some  there  are  who  once 
were  praying  men,  but  having  given  up  the  words  of  Christ,  and  gone 
into  some  false  system  of  religion,  they  have  given  up  prayer  altogether. 

(2)  The  reason  why  the  prayers  even  of  good  men  are  not  more  suc- 
cessful is,  that  we  do  not  drink  sufficiently  into  the  spirit  of  the  gospel, 
and  therefore  have  not  the  spirit  of  adoption.  More  failh  would  render 
us  more  fervent,  and  more  successful. 


SALVATION  FROM  THE  WRATH  TO  COME. 

And  to  wait  for  his  Son  from  heaven,  whom  he  raised  from  the 
dead,  even  Jesus,  who  delivered  us  from  the  wrath  to  come — 1  Thes- 
salonians  i.  10. 

The  great  and  leading  truths  of  the  gospel  are  like  daily  bread; 
they  are  what  we  must  live  upon,  and  inwardly  digest.  Hence  it  is 
that  we  often  need  to  have  our  minds  stirred  up  by  way  of  remem- 
brance, though  we  know  these  things  already,  and  have  frequently, 
heard  them  before. 

The  passage  now  in  view  is  highly  interesting,  and  presents  us  with 
three  things  particularly  worthy  of  notice  ;  namely,  our  exposedness  to 
wrath — our  deliverance  by  the  mediation  of  Christ — and  the  motives 
from  thence  arising  to  wait  for  his  second  coming. 

I.  Our  exposedness  to  divine  wrath,  even  the  wrath  to  come. 

1.  This  affecting  truth  reminds  us  that  we  are  guilty,  and  that  by  sin 
we  have  incurred  the  displeasure  of  God  ;  otherwise  there  would  have 
been  no  wrath.  But  we  are  now  by  nature  children  of  wrath, 

a  seed  of  evil  doers,  and  all  the  curses  of  the  law  stand  against  us. 


159 

As  we  have  grown  up  to  maturity  we  have  multiph'ed  trans- 
gression, adding  iniquity  unto  iniquity ;  and  the  nature,  the  number,  the 
aggravations  of  our  sins,  have  inflamed  the  wrath  of  God  still  more  against 
us.  Also  since  we  have   known   the  Lord,  our  sins  have  been 

still  increasing,  and  have  rendered  us  still  more  liable  to  wrath  :  and  if 
thou.  Lord,  shouldst  mark  iniquity,  oh  Lord,  who  shall  stand? 

2.  The  wrath  to  which  we  are  exposed  is  of  all  others  the  most 
dreadful,  because  it  \s  the  wrath  of  Almighty  God.  The  wrath 
of  a  king  is  said  to  be  as  the  roaring  of  a  lion,  and  the  wrath  of  one 
man  or  of  one  nation  against  another  is  dreadful  ;  but  all  this  is  as 
nothing  to  the  wrath  and  vengeance  of  God.  We  sometimes  dread 
the  wrath  of  men  more  than  we  need  to  do  ;  but  here  our  deepest  appre- 
hensions come  infinitely  short  of  the  reality.  Who  knoweth  the  power 
of  thine  anger?  Even  according  to  thy  fear,  so  is  thy  wrath.  Psal. 
xc.  IL  Heb.  X.  30,  31. 

3.  "  Wrath  lo  come"  implies  a  reservation  of  wrath,  hereafter  to  be 
inflicted.  There  is  some  wrath  in  this  world,  and  a  mixture  of 
it  is  found  in  all  our  sorrows  and  afflictions ;  and  upon  the  wicked  espe- 
cially it  is  often  poured  out  with  fury,  as  upon  the  Jewish  nation.  1 
Thess.  ii.  16.  But  the  full  infliction  of  God's  displeasure  is  re- 
served for  the  day  of  wrath,  and  of  endless  perdition.  It  is  like  a  cloud 
which  has  been  gathering  before  the  storm,  and  which  will  burst  the 
heavier  at  last. 

4    "  Wrath  to  come  "  may  also  denote  its  eternal  duration. 
It  will  always  be  wrath  to  come,  and   when  eternal  ages  have  passed 
away  it  will  be  still  the  same.     The  gulf  of  perdition  is  impassable,  a 
lake  of  fire  which  burneth  for  ever  and  ever.  This  considera- 

tion, connected  with  the  immortality  of  our  being,  renders  our  salvation 
of  infinite  moment;  and  deliverance  from  the  wrath  to  come  is  the  most 
stupendous  of  all  possible  events.  What  will  a  man  give  in  exchange 
for  his  soul ;  or  what  will  it  profit  him  if  he  should  gain  the  whole 
world,  and  lose  his  own  soul  ? 

II.  Our  deliverance  from  this  wrath,  by  Jesus  the  Son  of  God. 

There  are  two  or  three  things  pertaining  to  this  deliverance,  which 
should  never  be  overlooked — 

1.  As  it  respects  the  Lawgiver,  it  is  highly  honourable,  being  eflfected 
in  a  way  that  is  perfectly  consistent  with  all  the  claims  of  justice  and  of 
truth.  It  is  one  of  the  great  peculiarities  of  the  gospel,  that  it 

brings  glory  to  God  in  the  highest,  while  it  proclaims  peace  upon  earth, 
and  good-will  to  men.  Father,  glorify  thy  name,  was  the  language  of 
the  sutTering  Redeemer;  and  he  did  glorify  it,  in  providing  such  a  sub- 
stitute for  us.  God  can  now  be  just,  and  yet  the  justifier  of  him  that 
believeth  in  Jesus.  Rom.  iii.  25,  26,  If  we  had  been  delivered 

from  the  wrath  to  come  without  the  intervention  of  a  Mediator,  there 
might  have  been  some  grace  in  it,  but  no  justice,  for  the  law  would  have 
been  dishonoured,  and  the  government  of  God  impeached.  But  Christ 
hath  delivered  us,  not  by  breaking  open  the  prison  doors,  and  setting  us 
free,  but  by  paying  the  ransom  price,  and  satisfying  the  demands  of  jus- 


160 

tice  on  our  behalf.     He  hath  redeemed  us  from  the  curse  of  the  law,  by 
being  made  a  curse  for  us. 

2.  In  regard  to  the  Saviour,  he  delivered  us  at  an  infinite  expense. 

He  who  was  rich,  for  our  sakes  became  poor,  that  we  through 
his  poverty  might  be  rich.  He  who  was  in  the  form  of  God,  took  on 
him  ihe  form  of  a  servant,  and  made  himself  of  no  reputation,  but  hum- 
bled himself  unto  death,  even  the  death  of  the  cross.  Our  redemption 
was  effected  by  Christ's  coming  into  our  place,  bearing  our  griefs,  and 
carrying  our  sorrows.  He  was  made  under  the  law,  under  the  curse, 
and  endured  the  wrath  of  God  in  our  stead  ;  he  came  under  the  power 
of  death,  and  descended  into  the  grave,  that  he  might  deliver  us  from 
going  down  to  the  pit.  His  infinite  dignity  made  all  this  won- 

derful, and  his  love  in  giving  himself  for  us  will  be  the  wonder  of  eter- 
nal ages,  "  even  Jesus  who  delivered  us  from  the  wrath  to  come." 

3.  in  reference  to  ourselves,  this  deliverance  is  full  and  free,  and 
everlasting.  Salvation  is  perfect  and  complete  in  all  its  parts, 
and  nothing  can  be  added  to  it.  It  is  a  salvation  from  all  sin,  and  from 
all  misery,  extending  to  the  uttermost  of  our  need,  and  to  every  case  of 
extremity.  The  salvation  is  also  as  free  as  it  is  full  and  com- 
plete. If  we  could  have  conceived  of  such  a  gift,  or  could  have  asked 
for  it,  there  would  be  grace  unspeakable  in  its  beslowment :  but  the 
Saviour  came  unasked  and  undesired,  and  in  his  love  and  in  his  pity  he 
redeemed  us.  Or  if  our  sins  had  all  been  past  when  he  came  to  lay 
down  his  life  for  us,  there  might  have  been  some  extraneous  motive; 
but  it  was  when  we  were  yet  without  strength,  and  while  we  were  yet 
enemies,  that  Christ  died  for  us.  Rom.  v.  6 — 8.  He  hath  like- 
wise saved  us  with  an  everlasting  salvation,  and  obtained  eternal  re- 
demption for  us.  There  is  no  more  wrath,  no  more  curse;  and  those 
who  believe  in  him  shall  never  come  into  condemnation.  John  v.  24. 
Rom.  viii.  1. 

III.  The  motives  arising  from  this  subject,  to  our  waiting  for  the 
second  coming  of  Christ. 

The  coming  of  Christ  to  judgment  would  be  an  object  of  dread,  rather 
than  of  desire,  were  it  not  for  the  important  truth  recorded  in  the  text; 
for  that  will  be  the  time  when  the  wrath  of  God  will  burst  forth  in  all 
its  fury.  But  if  Jesus  hath  already  delivered  us  from  it,  his  final  advent 
becomes  an  object  of  intense  desire. 

1.  Because  he  will  then  appear  as  the  Saviour,  "even  Jesus,  who 
delivered  us  from  the  wrath  to  come."  He  will  come  to  pro- 
claim the  jubilee,  to  raise  the  bodies  of  his  saints,  to  acquit  them  at  his 
bar,  and  give  them  an  abundant  entrance  into  his  everlasting  kingdom. 
He  will  come  without  sin  unto  salvation,  and  will  give  a  crown  of 
righteousness  to  all  them  that  love  his  appearing. 

2.  He  will  come  to  put  an  end  to  the  empire  of  s^in,  and  completely 
to  destroy  the  works  of  the  devil.  The  foundation  of  this  was 
laid  in  his  sufferings  on  the  cross,  by  his  resurrection  from  the  dead,  and 
the  progress  of  his  gospel;  but  the  consummation  of  all  will  be  at  his 
second  coming,  when  he  will  create  new  heavens  and  a  new  earth 


161 

wherein  dwelleth  righteousness.  Hence  the  coming  of  the  Lord  Jesus 
is  an  object  of  intense  desire,  not  only  to  all  his  people,  but  to  the  whole 
creation.   Rom.  viii.  22,  23, 

How  important  then  to  be  prepared  for  this  event,  to  be  disengaged 
from  the  present  world,  to  be  diligent  in  holy  duties,  and  to  be  (ound  in 
a  waiting  posture  for  the  coming  of  the  Lord. 

What  a  motive  to  patience  under  injuries,  knowing  that  the  coming 
of  the  Lord  draweth  nigh  ;  and  for  humility  and  resignation  under  his 
mighty  hand,  seeing  that  in  a  little  time  he  will  wipe  away  the  tears 
from  all  faces. 

How  needful  to  examine  ourselves,  and  see  that  we  truly  believe  in 
his  holy  name,  and  have  fled  to  him  for  refuge;  otherwise  his  being  a 
Deliverer  from  the  wrath  to  come  will  be  of  no  avail.  Only  those  who 
are  found  in  him  will  be  safe;  the  unbeliever  is  still  under  the  curse, 
and  without  a  place  of  refuge. 


THE  UNBELIEVER'S  CONTEMPT  OF  CHRIST. 

We  know  that  God  spalce  unto  Moses :  as  for  this  fellow,  we  know  not 
from  whence  he  is. — John  ix.  29. 

A  most  interesting  account  is  here  given  of  the  cure  of  a  blind  man, 
who  puzzled  and  confounded  the  unbelieving  Jews  by  the  force  of  his 
testimony  in  favour  of  Jesus.  Like  many  other  unbelievers,  they  at- 
tempt to  deride  what  they  are  unable  to  confute;  and  while  they  pre- 
tend to  reverence  the  authority  of  Moses,  they  pour  the  utmost  contempt 
upon  the  Saviour. 

I,  Examine  the  reason  they  give  for  rejecting  Christ. 

What  they  say  of  Moses  is  very  true:  "  God  spake  unto  him."  He 
appeared  to  him  in  the  burning  bush,  and  gave  him  a  commission  to  re- 
deem his  people,  'ihe  Lord  also  stood  by  him  while  contending  with 
Pharaoh  to  let  Israel  go,  he  wrought  many  signs  and  wonders  in  Egypt 
by  his  hand,  became  his  guide  through  the  wilderness,  and  spoke  with 
him  face  to  face  on  Mount  Sinai.  He  likewise  gave  him  the  law  on  two 
tables  of  stone,  and  the  whole  of  the  ceremonial  for  the  people  of  Israel. 
The  statement  therefore  is  true,  that  God  spake  by  Moses. 

But  the  contrast  they  draw  between  Moses  and  Christ,  is  full  of  wick- 
edness and  enmity — 

1.  Notice  their  insinuation,  as  if  Moses  and  Christ  were  at  variance, 
though  in  truth  they  were  not.  Moses  was  a  believer  in  Christ, 

and  wrote  of  him,  and  esteemed  even  the  reproach  of  Christ  greater 
riches  than  the  treasures  in  Egypt.  Moses  foretold  the  coming  of 
Christ,  liis  character  and  work,  and  Christ  was  the  great  fulfiller  of  his 


162 

law.     Nothing  therefore  could  be  more  derogatory  to  both,  than  to  re- 
present them  as  hostile  to  each  other. 

2.  Their  affected  ignorance  of  Christ :  '«  We  know  not  from  whence 
he  is."  Had  they  wished  to  be  made  acquainted  with  the  evi- 
dences of  his  mission,  they  might  have  known  "  whence  he  is,"  and 
what  are  his  claims  to  divine  authority,  as  easily  as  they  could  demon- 
strate the  mission  of  their  prophet  and  lawgiver.  Did  Moses  attest  his 
mission  by  miracles?  So  did  Christ,  and  by  miracles  of  mercy,  instead 
of  those  ofjudgment  and  fiery  indignation.  Such  was  the  argu- 
ment of  the  poor  blind  man  :  Why  herein  is  a  marvellous  thing,  said 
he,  that  ye  know  not  from  whence  he  is,  and  yet  he  hath  opened  mine 
eyes:  ver.  30.  Again:  did  Moses  teach  the  way  of  God  in  truth? 
So  did  Christ.  Still  more,  he  taught  the  way  of  salvation.  The 
unreasonableness  and  perverseness  of  these  unbelievers  is  such  as  no 
argument,  no  evidence  can  satisfy.  They  sometimes  object  to  Christ 
because  they  did  not  know  whence  he  is,  and  at  others,  because  they 
did  know  whence  he  is.  John  vii.  27.  Such  is  the  blinding  and  hard- 
ening nature  of  unbelief. 

3.  Their  utter  contempt  of  Christ:  "  As  to  this  fellow,"  we  know 
not  whence  he  is.  Well  might  the  prophet  say,  '  He  was  des- 
pised and  rejected  of  men,  one  whom  the  nation  abhorred ,'  nor  was  it 
the  least  part  of  our  Lord's  humiliation,  that  he  submitted  to  such  treat- 
ment for  our  sakes.  But  behold,  all  they  that  are  incensed  against  thee 
shall  be  confounded,  they  shall  be  as  nothing;  and  they  that  strive  with 
thee  shall  perish.  Isai.  xli.  11. 

II.  Observe  the  preference  which  wicked  men  show  to  the  righteous 
dead,  in  comparison  of  the  righteous  who  are  living. 

"  We  know  that  God  spake  unto  Moses,"  said  they,  and  "  we  are 
Moses'  disciples,"  But  Moses  himself  was  set  at  nought  in  his  own  day, 
as  well  as  Jesus  ;  and  their  forefathers  conspired  against  him  and 
against  Aaron,  as  they  themselves  did  against  the  Lord  and  his  Anointed. 
The  prophets  also  met  with  similar  treatment.  Elijah,  Jeremiah,  and 
Amos  were  all  contemned  and  persecuted  ;  but  when  dead,  the  Pharisees 
and  hyprocrites  build  the  tombs  of  the  prophets,  and  garnish  the  sepul- 
chres of  the  righteous.  Matt,  xxiii.  29.  It  has  been  the  same 
with  popery,  as  with  corrupted  Judaism  :  they  canonized  and  worshipped 
dead  saints,  and  murdered  living  ones.  Formalists  in  our  own 
day  praise  Christ  and  his  apostles,  but  hate  those  who  preach  and  live 
as  they  did,  and  walk  in  their  steps.  They  also  admire  and  extol  the 
martyrs,  but  deride  the  man  who  suffers  loss  for  Christ's  sake,  or  dis- 
covers any  zeal  in. his  righteous  cause.  They  likewise  commend  the 
reformers  of  latter  times,  but  cannot  endure  their  doctrine,  nor  those 
who  follow  their  example. 

•And  how  is  all  this  to  be  accounted  for?     Why, 

1.  Time  gives  a  sanction  to  things,  which  at  first  were  either  con- 
demned, or  but  little  regarded.  Departed  goodness  is  often  ad- 
mired where  it  is  not  loved,  and  those  who  go  with  the  multitude  will 
join  in  the  general  commendation.     It  is  commonly  thought  right  to 


163 

speak  well  of  Christ,  as  it  is  more  congenial  with  the  prevailing  senti- 
ment of  the  day,  especially  among  the  moral  and  respectable  part  of  the 
community ;  and  therefore  men  will  do  it,  whatever  be  their  aversion  to 
the  true  spirit  of  Christianity. 

2.  The  carnal  mind  loves  a  dead  religion  better  than  a  living  one. 
Men  have  no  objection  to  acknowledge  a  God,  but  he  must  be  without 
any  living  authority,  and  not  interfere  with  the  concerns  of  the  present 
world.  They  have  no  objection  to  his  own  laws,  as  they  are  written 
in  the  bible,  but  they  must  not  be  brought  into  operation,  or  hold  men 
accountable  for  their  conduct.  Neither  have  unbelievers  any  objection 
to  great  and  good  men  when  they  are  dead,  and  can  no  longer  reprove 
them  ;  on  the  contrary  ihey  will  often  pay  involuntary  respect  to  their 
memory,  though  while  living  they  took  little  or  no  notice  of  their  virtues, 
except  to  treat  them  with  contempt.  The  reason  is,  it  requires  no  sacri- 
fice to  admire  and  commend  the  righteous  dead  ;  but  to  be  attached  to 
the  living,  and  to  imitate  their  example,  is  to  be  identified  with  them,  and 
become  a  follower  of  Christ. 

(1)  We  may  learn  from  hence  tvhat  true  religion  is,  namely,  the  op- 
posite of  what  was  insinuated  by  these  unbelieving  Jews.  It  does  not 
divide  Christ  and  his  servants,  the  Lawgiver  and  the  Saviour;  it  teaches 
us  to  believe  in  Moses,  and  in  Christ  also ;  and  that  system  only  is  true, 
which  harmonizes  alike  with  law  and  gospel.  The  ancient  Pharisees 
opposed  Moses  to  Christ,  and  modern  theorists  oppose  Christ  to  Moses. 

(2)  We  see  what  are  the  evidences  of  our  having  embraced  the  truth, 
and  become  the  subjects  of  renewing  grace.  Personal  religion  is  a 
living  principle  within  us,  it  loves  a  living  God,  and  delights  in  the  living 
oracles.  It  is  a  life  of  faith  and  love;  it  teaches  us  to  find  out  Christ's 
followers,  and  to  love  them, 

(3)  The  reason  why  men  are  ignorant  of  the  nature  of  religion,  is 
because  they  have  no  desire  to  know  it.  These  unbelieving  Jews  al- 
leged that  they  knew  nothing  of  Christ,  or  from  whence  he  came:  but 
why  did  they  not  know  ?  He  was  daily  teaching  in  the  temple,  and  in 
secret  he  said  nothing. 

(4)  There  will  come  a  time  when  those  who  know  Christ  and  his  fol- 
lowers shall  be  known  and  approved  of  him,  and  when  those  who  knew 
him  not  shall  be  banished  from  his  presence  for  ever.  2  Thess.  i.  8,  9. 


DESIRABLENESS  OF  EARLY  PIETY. 

My  son,  if  thine  heart  be  wise,  my  heart  shall  rejoice,  even  mine. — 
Proverbs  xxiii.  l5. 

Under  the  endearing  character  of  a  "  son,"  the  wise  man  addresses 
the  rising  generation  in  his  time,  and  expresses  his  paternal  solicitude 


164 

for  their  spiritual  welfare.     Ministers  of  the  gospel  may  likewise  adopt 
this  language,  so  eminently  fitted  to  the  lips  of  a  pious  parent. 

The  text  leads  to  two  remarks — that  true  religion  is  the  only  true 
wisdom — and  that  its  existence  and  prevalence  in  the  hearts  of  young 
people  is  a  source  of  abundant  joy  to  those  who  are  intimately  connected 
with  them. 

I.  True  religion  is  the  only  true  wisdom. 

There  is  a  kind  of  wisdom  which  is  called  the  wisdom  of  this 
world,  and  in  which  the  children  of  this  world  are  often  known  to  excel. 
This  sort  of  wisdom  consists  in  doing  well  for  one's  self,  and  is  fre- 
quently applauded,  though  an  inspired  writer  has  declared,  '  that  this 
their  way  is  their  folly.'  Psal.  xlix.  13,  18.  No  man  can  be  truly  wise 
without  the  fear  of  God,  for  that  is  the  beginning  of  all  wisdom.  Prov. 
ix.  10. 

1.  True  religion  is  true  wisdom,  because,  as  time  is  short,  it  is  wise 
to  pursue  those  things  first  and  chiefly  which  are  of  principal  import- 
ance. We  cannot  accomplish  every  thing,  nor  do  all  we  could 
wish ;  some  things  must  be  neglected,  and  others  preferred ;  and  true 
wisdom  would  direct  our  attention  to  what  is  of  the  highest  consequence. 

This  then  is  the  office  of  religion,  which  teaches  us  to  seek 
first  the  kingdom  of  God  and  his  righteousness,  that  all  other  things 
may  be  added  unto  us ;  and  also  that  the  salvation  of  our  souls  is  of  in- 
finitely greater  moment,  than  all  the  perishing  objects  of  this  life.  Matt, 
xvi.  26. 

2.  It  is  the  part  of  true  wisdom  to  avoid  the  greater  evil  rather  than 
the  less.  The  folly  of  a  man  would  appear,  if  he  were  very 
anxious  to  shun  an  evil  of  trifling  consequence,  while  regardless  of 
another  of  serious  magnitude.  Herein  indeed  is  seen  much  of  the  folly 
of  wicked  men;  they  are  full  of  trouble  and  anxiety  about  the  evils  of 
the  present  life,  but  wholly  unmindful  of  the  wrath  to  come;  are  more 
afraid  of  suffering  than  of  sinning  against  God;  they  fear  him  who  can 
only  kill  the  body,  but  not  Him  who  can  cast  both  body  and  soul  into  hell. 

Real  religion  is  the  opposite  of  all  this  ;  it  makes  God  the 
great  object  of  our  fear,  and  also  of  our  love. 

3.  It  is  a  dictate  of  true  wisdom  to  be  prepared  for  futurity,  and  to 
guard  against  the  evils  to  come.  Prov.  xxii.  3.  Hence  those 
virgins  in  the  parable  are  said  to  be  wise,  who  took  oil  in  their  vessels 
with  their  lamps,  while  the  foolish  ones  were  alarmed  by  the  sudden  ap- 
pearance of  the  bridegroom.  Matt.  xxv.  1. 

4.  True  wisdom  teaches  us  to  commit  that  to  the  care  of  another, 
which  we  are  unable  to  manage  for  ourselves.  Hence  in  sick- 
ness we  confide  in  a  physician,  and  in  legal  difficulties  commit  our  cause 
to  an  advocate;  so  in  like  manner,  religion  directs  us  to  put  our  trust 
in  Christ,  and  commit  to  him  the  keeping  of  our  souls  until  the  great 
day. 

And  now  if"  your  hearts  be  wise"  in  these  things,  "our  hearts  shall 
rejoice,  even  ours."  And  if  your  hearts  be  thus  made  wise,  "  your  lips 
will  speak  right  things ;"  your  conversation  will  savour  of  the  name  of 
Jesus,  and  your  meditation  of  him  will  be  sweet. 


165 

11.  The  existence  and  prevalence  of  true  religion  in  the  minds  of 
young  persons  is  a  source  of  joy  and  satisfaction  to  those  who  are  inti- 
mately connected  with  them. 

This  is  most  undoubtedly  the  case  of  a  godly  parent,  whose  life  is 
bound  up  with  the  life  of  his  children.  Such  may  truly  say  with  an 
apostle,  I  have  no  greater  joy  than  to  hear  that  my  children  walk  in  the 
truth  ;  and  the  father  of  the  prodigal  will  rejoice  to  see  his  lost  son  re- 
turn home.  Nor  is  it  less  certain  of  affording  joy  to  a  faithful 
minister,  who  watches  for  souls  as  one  that  must  give  account.  As  a 
mariner  rejoices,  after  the  dangers  of  a  voyage,  that  he  has  brought  all 
safe  to  land ;  even  so  will  the  minister  of  Jesus  rejoice,  to  see  the  people 
of  his  charge  brought  home  safe  at  last,  and  presented  before  the  pre- 
sence of  the  divine  glory  with  exceeding  joy.  All  the  people  of 
God  who  have  known  and  loved  your  parents,  and  you  for  their  sakes, 
will  partake  of  this  joy  ;  and  blessed  be  God,  if  they  have  already  been 
furnished  with  this  delightful  satisfaction.  Yea,  the  holy  angels, 
and  even  God  himself,  will  rejoice  over  you  with  joy  and  singing. 
Zeph.  iii.  17. 

The  joy  arising  from  this  desirable  event  is  one,  upon  which  all  other 
joys  depend.  A  parent  rejoices  in  all  the  good  he  sees  in  his  children, 
in  the  exercise  and  improvement  of  their  mental  powers,  and  in  their 
connections  and  future  prospects;  but  if  destitute  of  genuine  religion, 
these  things  will  avail  but  little,  and  mere  external  accomplishments  will 
only  become  a  snare. 

More  particularly, 

1.  The  love  we  hear  to  your  souls  Avill  make  it  matter  of  joy,  to  see 
you  made  wise  unto  salvation.  How  could  we  endure  the  thought, 
that  those  who  are  flesh  of  our  flesh  and  bone  of  our  bone,  should  be 
for  ever  lost;  that  they  should  be  separated  from  God,  from  us,  and 
from  all  hope  for  ever.  Can  you  conceive  that  your  parents  who  are 
going  to  heaven,  could  be  content  to  see  you  left  behind  ?  Must  it  not 
be  dreadful  to  think  of  having  to  witness  against  you  in  the  last  day, 
saying,  This  our  son  was  stubborn  and  rebellious,  and  would  not  obey 
our  voice?  Deut.  xxi.  20. 

2.  The  recollection  oHhe  interest  we  have  felt  in  your  welfare,  will 
heighten  the  satisfaction.  The  prayers  we  have  offered,  the 
counsels  and  warnings  given,  and  the  concern  felt  for  your  salvation, 
should  they  be  all  in  vain,  and  we  have  only  delivered  our  own  souls ; 
how  distressing  will  be  the  thought.  But  oh  to  see  our  prayers 
answered,  our  labours  succeeded,  and  our  children  rising  up  to  call  Him 
blessed. 

3.  The  love  we  bear  to  Christ  and  his  cause,  makes  this  a  matter  of 
unspeakable  importance.  We  long  for  your  conversion,  not 
only  for  your  own  sake,  but  also  for  the  good  of  others.  Christ  has  but 
few  friends  in  the  world:  and  shall  our  friends  be  his  enemies?  The 
good  that  might  arise  from  your  conversion  is  incalculable,  both  in  the 
church  and  in  the  world. 

4.  It  gives  us  great  comfort  while  we  are  with  you,  to  see  you  truly 
brought  home  to  God.  While  your  hearts  are  set  on  folly,  a 

Vol.  II.         22 


166 

godly  parent  finds  but  little  peace:  like  Job  he  will  be  continually  fear- 
ing that  his  children  have  sinned  against  the  Lord.  But  oh,  if 
you  are  made  wise,  and  become  the  subjects  of  real  piety  ;  what  a  relief 
it  gives  to  these  anxieties,  and  how  happily  these  fears  are  quieted.  We 
then  anticipate  nothing  but  good,  and  are  ready  to  say,  These  same  shall 
comfort  us. 

5.  It  will  afford  abundant  satisfaction  when  we  come  to  die,  and 
leave  you  in  the  world  behind  us.  Oh  to  be  able  to  say  with 

the  expiring  patriarch,  I  die,  but  God  shall  be  with  you  1  Or  to  adopt 
the  language  of  David  to  Solomon  his  son,  I  go  the  way  of  all  the  earth  ; 
be  thou  strong  therefore,  and  show  thyself  a  man.  1  Kings  ii.  2 — 4. 

In  a  few  years  we  also,  who  are  elder  than  yourselves,  must  go  the 
way  of  all  the  earth :  but  what  satisfaction,  to  feel  assured  that  when 
we  are  no  more,  you  will  survive  to  carry  on  that  cause  which  has  been 
dear  to  our  hearts. 

To  those  who  have  hitherto  walked  in  the  way  of  sin  and  folly,  we 
would  say.  If  you  have  any  regard  for  yourself,  or  any  love  to  us,  think 
of  these  things,  and  refresh  our  bowels  in  the  Lord. 


MANASSEH'S  CONVERSION. 

Wherefore  the  Lord  brought  upon  them  the  captains  of  the  host  of 
the  king  of  Assyria,  ivhich  took  Manasseh  among  the  thorns,  and 
bound  /nVn  with  fetters,  and  carried  him  to  Babylon,  ^nd  ivhen  he 
was  in  affliction,  he  besought  the  Lord  his  God,  and  humbled  himself 
greatly  before  the  God  of  his  fathers,  and  prayed  unto  him:  and  he 
was  entreated  of  him,  and  heard  his  supplication,  and  brought  him 
again  to  Jerusalem  into  his  kingdom.  Then  Manasseh  knew  that 
the  Lord  he  was  God' — 2  Chronicles  xxxiii.  11 — 13. 

Though  Manasseh  was  one  of  the  worst  of  princes,  he  reigned  longer 
than  most  of  the  kings  of  Israel,  and  continued  to  sway  the  sceptre  for 
fifty-five  years.  He  was  the  son  of  the  good  king  Hezekiah,  and  ap- 
pears to  have  been  born  to  him  after  his  life  was  prolonged  in  answer 
to  prayer.  In  this  instance  we  see  how  little  we  know  what  to  ask  of 
God,  Hezekiah  prayed  in  his  sickness,  his  prayer  is  heard,  his  life  is 
spared,  and  a  son  is  born  to  him  that  should  be  a  curse  and  a  scourge 
to  the  people  of  Israel. 

The  text  however  gives  us  a  brighter  view  of  the  subject ;  it  presents 
to  us  this  wicked  king  in  the  day  of  his  calamity,  full  of  penitence  and 
prayer,  and  shows  us  that  God  can  be  merciful  to  the  very  chief  of  sin- 
ners.    In  order  to  illustrate  this  affecting  truth,  we  will, 

I.  Take  a  brief  review  of  Manasseh's  life  and  conduct,  previous  to  his 
conversion. 

The  evils  of  his  life  are  shortly  enumerated  in  the  preceding  part  of 
this  chapter,  from  whence  we  learn, 


167 

1 .  That  his  sins  were  as  great  and  as  numerous  as  they  well  could 
be,  for  there  is  scarcely  any  species  of  iniquity  which  he  did  not  com- 
mit. He  was  guilty  of  gross  idolatry,  worshippinc  the  host  of 
heaven,  and  building  altars  in  the  house  of  the  Lord.  This  was  fol- 
lowed with  enchantments,  and  all  manner  of  uncleanness,  ver.  1 — 8. 
He  was  guilty  of  great  cruelty  and  injustice,  for  he  filled  Jerusalem 
with  innocent  blood.  He  likewise  corrupted  the  people  with  his 
idolatries,  and  like  another  Jeroboam  he  made  all  Israel  to  sin,  ver.  9. 

2.  He  did  all  this  under  the  most  aggravated  circumstances. 

He  had  received  a  religious  education,  being  brought  up  by  the  pious 
Hezekiah.  For  heathens  to  have  done  as  he  did  would  have  been  a 
great  evil,  but  in  him  it  was  utterly  inexcusable,  and  showed  the  most 
awful  contempt  of  God.  Still  more:  he  not  only  went  on  in  an 

evil  course,  in  despite  of  better  information,  and  the  remonstrances  of 
his  own  conscience,  but  he  undid  all  the  good  that  Hezekiah  his  father 
had  done,  in  order  to  accomplish  his  own  wickedness.  He  even  dared 
to  carry  his  abominations  into  the  house  of  the  Lord,  to  profane  his 
sanctuary,  and  to  show  his  utter  abhorence  and  contempt  of  true  re- 
ligion. Amidst  all  this  he  had  many  warnings,  and  yet  he  de- 
spised them  all,  and  determined  to  persevere  without  any  regard  to  con- 
sequences, ver.  10.  Still  farther:  he  went  on  in  this  course 
till  it  brought  him  to  ruin,  and  all  Judah  and  Jerusalem  with  him. 
"  Wherefore  the  Lord  brought  upon  them  the  captains  of  the  host  of 
the  king  of  Assyria,  which  took  Manasseh  among  the  thorns,  and  bound 
him  with  fetters,  and  carried  him  to  Babylon." 

n.  Manasseh's  conversion,  and  the  ends  to  be  answered  by  the  mani- 
festation of  so  much  mercy. 

Manasseh  had  nothing  to  present  but  the  mere  refuse  of  life,  all  had 
been  spent  in  the  service  of  sin  :  yet  the  Lord  "  was  entreated  of  him, 
and  heard  his  supplication." 

1.  VVe  may  conceive  that  God  would  hereby  afford  a  standing  evi- 
dence, that  no  sinner  in  future  need  despair  of  mercy,  if  he  return  to 
him  with  all  his  heart.  Paul,  having  been  a  persecutor  of  the 
church  of  God,  considered  his  own  conversion  as  designed  to  show 
forth  God's  long-suffering  towards  the  chief  of  sinners.     1  Tim.  i.  16. 

If  any  returning  sinner  were  rejected,  either  on  account  of  the 
nature,  the  number,  or  the  aggravation  of  his  crimes,  such  an  one  as 
Manasseh  would  doubtless  have  been  rejected.  Nor  is  there  any 

sin  we  have  committed,  that  would  prevent  our  obtaining  mercy,  if  we 
return  to  God  in  the  name  of  Jesus;  not  even  the  fearful  apprehension 
of  having  sinned  against  the  Holy  Ghost,  for  if  any  one  return  to  God 
by  faith,  it  is  a  proof  he  has  not  committed  that  sin,  seeing  it  is  impos- 
sible that  such  should  be  renewed  again  unto  repentance. 

2.  God  would  hereby  show   that  salvation  is  altogether  of  grace. 

No  one  is  accepted  of  God  for  being  a  small  offender,  for  all 
are  placed  upon  a  level,  and  are  alike  dependant  upon  free  forgiveness. 
'  By  grace  are  ye  saved,'  says  the  apostle ;  '  and  by  the  grace  of  God  I 
am  what  1  am.'     '  God,  who  is  rich  in  mercy,  for  his  great  love  where- 


168 

with  he  loved  us,  hath  quickened  us  together  with  Christ.  He  hath 
saved  us  and  called  us,  not  according  to  our  works,  but  according  to  his 
own  purpose  and  grace.'  T5phes.  ii.  4 — 9.  1  Tim.  i.  9.  Such  language 
would  have  but  little  meaning,  if  only  some  of  the  better  sort  were 
saved  ;  but  to  show  its  full  import,  God  has  given  us  examples  of  mercy 
that  overwhelm  us  with  their  magnitude. 

3.  Hereby  a  glorious  proof  was  afforded  oi"  the  power  and  efficacy  of 
the  grace  of  God  in  changing  the  sinner's  heart.  Manasseh  had 
long  been  hardened  in  sin,  and  become  obdurate;  neither  warnings  nor 
threatenings  had  any  effect  upon  him  ;  he  loved  idols,  and  after  them  he 
would  go.  His  heart  therefore  required  to  be  wholly  renewed,  and 
nothing  short  of  almighty  power  could  etfect  it.  But  lo,  what  a  change 
is  here.  He  who  was  hardened  in  wickedness,  is  now  a  suppliant;  the 
sinner  is  abased,  he  humbles  himself  greatly  before  the  God  of  his 
fathers,  and  makes  supplication  unto  him.  Behold,  he  prayeih,  Ma- 
nasseh prayeth. 

4.  Additional  proof  is  also  given,  that  some  of  our  greatest  blessings 
arise  out  of  our  greatest  trials.  When  Manasseh  had  ruined  him- 
self, his  help  came;  and  when  he  could  no  longer  do  without,  he  cried 
for  mercy.  His  being  bound  with  fetters,  and  carried  into  captivity,  are 
the  means  of  his  being  brought  home  to  God.  What  cannot  affliction 
accomplish,  under  the  direction  of  an  all-wise  and  overruling  provi- 
dence I 

IMPROVEMENT. 

1.  Manasseh's  being  a  great  sinner,  and  finding  mercy,  can  afford  no 
hope  to  other  great  sinners,  unless  like  him  they  return  to  God  with  all 
the  heart ;  and  now,  since  a  Saviour  is  revealed,  it  must  be  by  faith  in 
his  holy  name. 

2.  As  the  chief  of  sinners  who  come  in  the  name  of  Jesus  shall  be 
saved,  so  no  one  can  possibly  be  saved  in  any  other  way,  though  his 
sins  should  be  fewer,  or  less  aggravated. 

3.  If  any  one  should  think  of  taking  encouragement  to  go  on  in  sin, 
because  one  of  the  greatest  of  sinners  found  mercy,  let  him  well  remem- 
ber  at  least  two  things — 

(1)  You  may  remain  unconverted  after  all,  and  be  left  in  a  state  of 
impenitence  and  unbelief;  and  should  this  be  the  case,  what  then?  You 
will  die  in  your  sins,  and  perish  for  your  presumption, 

(2)  If  you  should  ever  be  converted,  after  a  long  career  of  vice,  your 
present  conduct  will  be  matter  of  pain  and  grief  to  you,  all  your  life 
afterwards.  Manasseh  found  that  evil  was  much  sooner  done  than  un- 
done, and  it  led  to  consequences  which  he  little  expected.  His  son 
Amon  had  followed  his  evil  example,  but  did  not  follow  him  in  return- 
ing to  the  Lord,  ver.  22.  Judah  also  had  been  corrupted  by  his  exam- 
ple, and  did  not  wholly  recover  from  it,  ver.  17.  Manasseh  himself, 
though  he  had  turned  to  the  Lord,  was  not  entirely  free  from  those  evils 
which  he  had  contracted;  he  cast  down  the  idols,  but  did  not  wholly 
destroy  them,  and  left  much  for  Josiah  to  do  afterwards :  xxxiv.  4. 
The  wicked  reign  of  Manasseh  was  also  the  occasion  of  the  final  de- 
struction of  his  country.     2  Kings  xxi.  11 — 15.  xxiv.  3,  4. 


169 


THE  DISQUIETUDES  OF  LIFE. 

Oh  that  I  had  wings  like  a  dove  :  for  then  woidd  I  fij  away,  and 
he  at  rest.  Lo,  then  would  1  wander  far  ojf,  and  remain  in  the  wil- 
derness.— Psalm  Iv.  6,  7. 

It  is  not  certain  on  what  particular  occasion  this  psalm  was  written, 
but  it  was  in  a  time  of  trouble  ;  probably  on  account  of  the  rebellion  of 
Absalom,  and  the  treachery  of  Ahitophel.  Whatever  was  the  occasion, 
David  was  grown  weary  of  society,  weary  of  the  throne  of  Israel,  and 
of  the  intrigues  of  courtiers,  and  could  wish  himself  secluded  from  the 
anxieties  and  cares  of  government;  a  wilderness  seemed  belter  to  him 
than  a  palace. 

The  text,  though  too  frequently  the  language  of  good  men,  shows  us 
that  pain  and  disquietude  arc  mixed  with  all  human  enjoyments,  and 
that  there  is  a  vanity  in  expecting  to  be  freed  from  trouble  by  a  change 
of  situation. 

I.  Pain  and  disquietude  are  mixed  with  all  human  enjoyments. 

A  kinfT  may  wish  to  change  conditions  with  the  meanest  cottager, 
and  find  amidst  the  splendours  of  a  palace  enough  to  make  him  weary 
of  his  life.  There  is  a  thorn  in  every  nest,  and  evil  is  mixed  with  all 
the  good  that  we  enjoy. 

1.  There  were  great  advantages  and  great  enjoyments  in  David\s 
situation.  He  was  raised  to  the  throne  under  the  most  auspicious 

circumstances  ;  all  Israel  were  united  in  him,  and  came  down  to  He- 
bron to  turn  away  the  kingdom  from  the  house  of  Saul  to  the  son  of 
Jesse.  Yet  there  was  a  disatTected  party  that  was  always  a 

grief  to  him,  and  they  seize  on  the  first  opportunity  to  destroy  David, 
and  place  his  son  Absalom  upon  the  throne.  Faction  and  discord 
among  the  people,  the  teachery  of  his  counsellors,  disorder  and  wicked- 
ness of  his  family,  and  the  prevalence  of  civil  war,  rendered  him  weary 
of  his  situation.  The  great  men  of  the  world,  who  are  exposed  to  so 
many  snares  and  temptations,  are  rather  the  objects  of  pity  than  of  envy. 

2-  We  have  our  enjoyments  in  domestic  life,  have  each  our  friends 
and  relations,  and  various  other  mercies.  But  all  are  mixed 

with  some  alloy  ;  there  is  some  dead  fly  in  the  pot  that  supplies  the 
ointment,  some  grief  or  other  which  mars  our  portion,  and  we  can  find 
no  lasting  peace  on  earth.  One  unhappy  temper  may  become  a  source 
of  perpetual  discord,  one  undutiful  child  or  unfaithful  friend  may  make 
us  weary  of  life.  A  mocking  Ishmael  was  the  grief  of  Abraham's 
family,  a  profane  Esau  of  Isaac's  family,  and  a  rebellious  Absalom  was 
the  grief  of  David's  heart. 

3.  We  have  also  our  enjoyments  in  religious  society,  and  each  one 
can  say,  Oh  how  good  and  how  pleasant  it  is  for  brethren  to  dwell  to- 
gether in  unity.  But  if  discord  invade,  if  disorder  and  confusion 
enter  in,  or  if  erroneous  principles  and  sinful  practices  find  their  way 


170 

into  christian  society,  the  waters  of  the  sanctuary  are  polluted,  and  our 
Bethel  becomes  a  Beth-aven.  Or  if  jealousies  creep  in,  or  envyings,  or 
evil  surmisings,  or  evil  speaking,  the  friends  of  peace  would  begin  to 
say.  Oh  that  I  had  wings  like  a  dove,  for  then  would  I  fly  away,  and 
be  at  rest. 

But  as  this  wish,  though  so  commonly  expressed,  betrays  great  in- 
firmity, we  are  led  to  notice, 

II.  That  it  is  vain  to  expect  freedom  or  exemption  from  trouble  by  a 
change  of  situation. 

In  wishing  to  f^ee  from  trouble  we  often  wish  for  we  know  not  what, 
though  it  is  natural  for  persons  in  such  a  situation  to  want  to  get  out  of 
it.  Hence  many  have  wished  to  quit  their  present  connections,  to  re- 
move into  some  other  part  of  the  country  ;  and  others,  worn  out  with 
oppression  and  proverty,  have  wished  to  leave  their  native  land.  But 
in  general  such  wishes  and  desires  only  betray  our  weakness  and  in- 
firmity, for  as  a  bird  that  wandereth  from  her  nest,  so  is  a  man  that 
wandereth  from  his  place.     Prov.  xxvii.  8. 

When  we  wish  to  change  our  situation  and  connections  in  life,  in  the 
hope  of  finding  "  rest,"  there  are  certain  questions  that  ought  to  be  seri- 
ously entertained — 

1.  Is  there  any  part  of  the  world  that  is  not  attended  w\{h  the  curse; 
any  place  free  from  trouble,  or  where  we  can  wholly  be  at  rest?  Is 
there  any  situation  where  we  can  be  secure  from  pain  and  sorrow,  or 
where  unmixed  happiness  can  be  found  ?  Then  why  wish  to  fly  away, 
and  wander  in  the  wilderness? 

2.  Is  there  any  place  where  the  wicked  will  not  continue  to  do  wick- 
edly? A  great  part  of  the  troubles  of  life  arise  from  the  deceit,  the 
cruelty,  and  injustice  of  mankind.  These  were  the  principal  sources  of 
David's  distress,  and  that  prompted  the  wish  to  quit  his  throne  and  his 
kingdom.  But  where  can  we  retire,  to  be  exempt  from  these  evils,  and 
where  is  the  place  of  righteousness  and  peace  ? 

3.  Is  there  any  part  of  the  world  where  good  men  have  no  failings  ? 
Much  of  our  disquietude  arises  from  the  infirmities  and  weaknesses  of 
those  around  us,  and  of  those  we  love  ;  and  many  have  wished  to  leave 
their  friends  and  connections,  when  they  have  met  with  unkindness  or 
neglect  from  religious  characters.  But  where  is  the  perfect  man,  or 
where  the  society  that  yields  us  nothing  but  satisfaction  ? 

4.  Could  we  be  free  from  the  operations  of  relative  depravity,  yet  how 
could  we  be  delivered  from  that  which  is  inherent ;  and  whither  could 
we  go,  and  not  carry  with  us  an  evil  heart  ?  Various  and  complicated 
as  other  troubles  may  be,  the  greatest  of  all  are  produced  by  the  cor- 
ruption of  our  nature,  and  we  have  all  of  us  that  within  us  which  will 
be  as  a  root  of  bitterness,  springing  up  to  trouble  us.  Whither  could  we 
go  to  be  wholly  rid  of  this?  The  wilderness  and  the  solitary  place 
would  yield  us  no  relief. 

The  only  refuge  then,  amidst  the  troubles  of  life  and  inward  disquie- 
tude, is  that  which  religion  affords ;  and  a  good  man  need  not  wander  in 


171 

the  wilderness  to  seek  for  rest.     He  will  find  it  in  God,  and  his  refuge 
will  be  the  mercy  seat :  ver.  16 — 18. 

At  death  the  righteous  shall  cease  from  their  labours,  and  the  weary 
shall  be  at  rest.  There  shall  be  no  enemy  to  annoy,  no  temptation  to 
assault  the  soul,  no  sin  to  pollute  our  joys,  and  no  more  an  evil  heart  of 
unbelief,  departing  from  the  living  God. 


LOVE  OF  CHRIST  IN  DYING  FOR  US. 

Hereby  perceive  we  the  love  of  God,  because  he  laid  down  his  life 
for  vs. — 1  John  iii.  16. 

John  is  here  dwelling  on  his  favourite  subject,  and  that  is  love,  love 
to  the  brethren  ;  the  grand  motive  to  which  is  the  dying  love  of  Christ : 
ver.  11—18. 

The  love  of  God  is  an  overwhelming  subject,  especially  this  trans- 
cendent expression  of  it  in  the  gift  of  his  Son;  and  our  highest  thoughts 
can  never  reach  the  lofty  theme.  All  we  can  do  is  to  meditate  a  little 
on  two  or  three  things  contained  in  the  passage  before  us. 

I.  The  character  of  him  that  loved  us :  he  is  one  who  is  both  God 
and  man. 

He  is  expressly  called  "  God,"  and  yet  he  is  supposed  to  be  a  man, 
or  he  could  not  have  "  laid  down  his  life  for  us."  The  text  therefore  is 
one,  amongst  many  others,  which  represents  Christ  as  both  God  and 
man  in  one  person.  Isai.  ix.  6.  Mac.  v.  2.  Acts  xx.  28.  Rom.  ix.  5. 
Heb.  iv.  14,  15.   Rev.  xxii.  16. 

The  "love"  here  mentioned  is  ascribed  to  him  as  God,  and  it  is  the 
godhead  of  Christ  that  renders  his  love  so  amazing  ;  and  on  this  ali 
the  stress  is  laid  in  the  Scriptures.  John  iii.  16.  Ephes.  iii.  19.  Rev. 
i.  5,  6. 

Love  is  a  principle  seldom  known  to  exist,  except  amongst  persons  of 
the  same  rank,  or  to  be  exercised  towards  beings  of  an  inferior  order. 
Men  love  one  another,  and  every  species  of  animals  loves  its  kind ;  but 
human  beings  can  scarcely  be  said  to  love  those  who  are  greatly  be- 
neath them,  or  who  have  no  intellectual  existence.  Yet  while  we  are 
the  objects  of  divine  affection,  the  meanest  insect  approaches  nearer  to 
an  equality  with  ourselves,  than  we  can  do  to  the  Author  of  all  exist- 
ence, in  whose  sight  the  inhabitants  of  the  earth  are  but  as  grasshop- 
pers; and  this  it  is  that  enhances  the  love  of  God  towards  us. 

Still  more  to  effect  us  with  his  kindness  and  benignity,  the  love  of 
Christ  is  compared  to  that  of  a  shepherd  who  giveth  his  life  for  the 
sheep;  and  to  that  of  the  bridegroom  who  giveth  himself  for  the  church. 
Eph.  V.  25.  It  is  his  being  God  as  well  as  man,  that  gives  weight  and 
worth  to  all  that  he  has  done  and  suffered  for  our  sakes.  Heb.  i.  3. 


172 

II.  The  strength  of  his  love;  "  he  laid  down  his  life  for  us." 

1.  This  is  the  highest  expression  of  love  that  can  be  given  amongst 
men.  If  a  person  were  willing  to  part  with  his  property,  or  re- 
sign his  liberty,  to  serve  or  save  a  friend,  it  would  be  much ;  but  all  that 
a  man  hath  will  he  give  for  his  life.  David's  three  worthies  were  will- 
ing indeed  to  hazard  their  lives  for  his  sake,  when  they  broke  through 
the  host  of  the  Philistines  to  fetch  him  water  from  the  well  of  Bethlehem, 
but  there  are  few  instances  of  such  attachment.  2  Sam.  xxiii.  17.  It 
manifested  great  love  in  Paul,  to  be  willing  to  be  offered  up  for  the  faith 
and  service  of  the  gospel.  Acts  xxi.  13.  Phil.  ii.  17;  and  also  in  Pris- 
cilla  and  Aqiiila,  that  they  were  ready  to  lay  down  their  lives  for  the 
sake  of  that  eminent  apostle.  Rom.  xxvi.  3,  4.  But  the  love  of 
Christ  far  exceeded  every  thing  of  this  sort,  and  for  it  there  is  no  paral- 
lel. Theirs  was  only  a  common  death;  but  he  died  under  the  curse  of 
the  law,  and  was  made  a  curse  for  us.  Theirs  was  only  a  human  life 
that  was  offered  up;  his  was  the  life  of  one  who  is  God  as  well  as  man. 

2.  Christ  had  something  more  to  do  than  merely  to  die  for  us. 

His  death  implies  his  previous  incarnation,  and  here  a  wonderful  chasm 
was  to  be  filled  up.  He  had  to  assume  our  nature,  in  order  to  become 
a  sacrifice.  Heb.  ii.  14.  viii.  3.  He  who  was  in  the  form  of  God 
had  to  take  upon  himself  the  form  of  a  servant,  to  humble  himself,  and 
become  obedient  unto  death,  even  the  death  of  the  cross.  Phil.  ii.  6 — 8. 
His  laying  down  his  life  for  us  included  every  preparatory  step,  and  all 
that  was  consequent  upon  his  incarnation. 

3.  When  he  died  it  was  for  enemies,  and  such  as  were  exposed  to 
eternal  death.  The  few  instances  in  which  one  person  has  been 
induced  to  lay  down  his  life  for  another,  has  been  for  some  dearly  be- 
loved friend  ;  but  there  never  was  an  instance  of  a  man's  dying  for  his 
enemies.  Rom.  v.  7 — 10.  Christ  did  not  lay  down  his  life  for  the  vir- 
tuous and  unoffending,  but  for  those  who  were  condemned  to  die ;  for 
those  who  were  exposed  to  the  wrath  to  come,  and  to  all  the  terrors  of 
future  judgment.  Such  was  his  love,  and  such  the  deep  abasement  to 
which  he  voluntarily  submitted  for  our  sakes. 

4.  In  laying  down  his  life  for  us,  Christ  has  displayed  a  love  which 
eminently  distinguishes  him  from  all  others.  He  did  that  which 
no  one  besides  ever  did  or  could  do,  and  there  is  a  peculiarity  in  his  dying 
for  us  which  does  not  exist  in  any  other  case.  There  were  many  in- 
deed who  were  types  of  him,  but  it  was  only  in  a  very  imperfect  degree, 
mere  shadows  of  the  real  substance.  Melchisedec  and  the  priests  under 
the  law  were  types  of  our  great  High  Priest,  but  it  was  only  in  their 
official  capacity,  for  they  were  not  called  to  suffer  or  to  die.  Joseph 
and  David  were  emblems  also  of  the  Saviour,  and  of  his  love  to  us; 
they  both  suffered,  and  suffered  much  before  they  came  to  dignity  and 
power;  but  they  escaped  with  their  lives,  and  were  full  of  days  and  riches 
and  honour.  .lesus  alone  loved  us,  and  gave  himself  for  us;  he  alone 
loved  us,  and  washed  us  from  our  sins  in  his  own.  blood. 

III.  The  way  in  which  his  love  may  be  discerned  :  "  hereby  perceive 
we  the  love  of  God." 


173 

The  term  "  perceive  "  denotes  the  certainty  of  our  knowledge,  as 
when  Peter  said,  VVe  believe  and  are  sure  that  thou  art  that  Christ,  the 
Son  of  the  living  God.  It  is  a  kind  of  knowledge  whereby  the  thing 
becomes  manifest,  or  self-evident. 

All  we  know  of  God  is  by  those  things  in  which  he  manifests  himself, 
or  by  the  things  that  are  seen,  and  not  otherwise  ;  for  him  hath  no  man 
seen,  or  can  see. 

There  is  also  a  diffence  between  believing  and  perceiving.  We  may 
believe  God  to  be  almighty,  but  it  is  in  his  works  of  power  that  we  per- 
ceive him  to  be  so.  We  may  believe  that  he  is  just,  but  we  perceive  it 
in  the  judgments  which  he  executeth.  We  may  also  believe  that  he  is 
good  and  gracious,  but  in  the  death  of  Christ  we  evidently  perceive  it ; 
and  in  this  way  it  is  that  truth  comes  home  to  the  understanding  and  the 
heart. 

"  Hereby  perceive  we  the  love  of  God,  because  he  laid  down  his  life 
for  us."  It  is  as  if  there  had  been  no  demonstration  of  it  before,  but  now 
it  is  most  manifest  that  God  is  love.  Christ  is  the  very  image  of  that 
love,  he  is  love  itself  incarnate  ;  his  coming  into  the  world,  and  dying 
for  us,  is  proof  and  evidence  the  most  affecting  and  overwhelming. 

This  subject  is  the  best  and  only  real  antidote  for  despair;  for  who 
can  despair  with  the  cross  of  Christ  in  view,  that  pledge  and  medium  of 
abundant  mercy  and  forgiveness. 

This  also  affords  the  most  powerful  motive  to  brotherly  love ;  for  if 
Christ  hath  so  loved  us,  "  we  ought  also  to  lay  down  our  lives  for  the 
brethren." 

It  is  this  expression  of  the  love  of  God  towards  us  that  will  form  the 
principal  theme  in  heaven,  and  fill  the  ages  of  eternity  with  wonder,  love, 
and  praise.     Rev.  v.  11 — 13. 


NEHEMIAH'S  PRAYER. 

Remember  me,  oh  my  God,  for  good. — Nehemiah  xiii.  31. 

Nehemiah  is  a  bright  example  of  public  spirit,  and  of  holy  zeal  in  the 
cause  of  God.  Perhaps  no  one  before  his  time  had  shown  such  a  disin- 
terested regard  for  the  divine  glory  ;  and  a  few  particulars  will  be  suffi- 
cient to  illustrate  the  eminence  of  his  character. 

(1)  He  might  have  lived  in  ease  and  affluence,  if  he  had  desired  it,  for 
he  occupied  an  elevated  station  in  the  court  of  Persia  ;  but  he  felt  ten- 
derly for  others,  and  could  not  be  happy  while  his  brethren  in  Judea  were 
suffering  affliction  and  reproach,  and  while  the  holy  city  lay  desolate  and 
waste  :  ch.  i.  1 — 3. 

(2)  His  affectionate  concern  discovered  itself  in  the  first  instance,  by 
prayer  and  fasting,  i.  4  :  and  he  mixed  prayer  with  all  his  subsequent 
undertakings,     ii.  4. 

Vol.  II.         23 


174 

(3)  He  met  with  great  opposition  in  the  cause  of  God,  but  was  not 
discouraged.  His  enemies  derided  him,  and  laughed  him  to  scorn,  when 
he  undertook  the  rebuilding  of  the  city  ;  but  his  confidence  was  in  the 
Lord  his  God,  ii,  19.  iv.  2.  His  friends  also  were  intimidated  and 
threw  discouragements  in  his  way,  iv.   10 — 12. 

(4)  Nehemiah  went  forward  with  the  work,  and  built  the  walls  of 
Jerusalem,  in  the  face  of  all  opposition.  Encouraged  by  his  example 
the  people  wrought  with  a  trowel  in  one  band,  and  a  sword  in  the  other, 
while  he  himself  watched  night  and  day  till  the  work  was  accomplished. 

(5)  Having  concluded  his  labours,  in  building  the  walls,  setting  things 
in  order,  and  adjusting  the  civil  and  religious  concerns  of  the  people,  he 
looks  for  no  other  reward  than  that  prayed  for  in  the  text. 

Let  us  now  endeavour  to  point  out  some  of  the  peculiar  properties  of 
Nehemiah's  prayer,  and  consider  them  in  reference  to  ourselves. 

The  prayer  itself  was  short,  but  very  comprehensive,  and  indicates 
the  most  eminent  piety.  It  discovers  in  particular  a  high  degree  of  dis- 
interested love — of  true  wisdom  and  largeness  of  heart — and  of  faith 
and  confidence  in  God. 

L  We  may  discover  in  this  prayer  a  high  degree  of  disinterested  love. 

1.  Nehemiah  had  made  many  sacrifices  in  order  to  accomplish  his 
design,  of  promoting  the  glory  of  God  and  the  good  of  his  people. 

He  had  endured  much  reproach,  had  laboured  with  unwearied  diligence 
and  zeal,  and  denied  himself  of  those  worldly  honours  and  advantages 
which  he  might  have  enjoyed  in  the  Persian  court;  and  for  such  eminent 
services  it  would  have  become  his  countrymen  to  have  rewarded  him, 
had  they  been  in  circumstances  to  do  it.  But  this  was  not  the  case, 
neither  did  he  expect  it.  His  only  hope  was  tbat  God  would  remember 
him,  and  that  would  be  enough  :  v.  19. 

2.  We  are  also  called  to  make  some  sacrifices  for  the  cause  of  God, 
and  it  is  inconsistent  with  true  religion  to  be  satisfied  with  any  recom- 
pense but  that  of  the  divine  approbation.  Interest  and  ambition 
are  the  ruling  motives  with  worldly  men  in  all  their  undertakings,  but 
it  must  not  be  so  with  us.  Simon  Magus  was  one  of  this  sort ;  he  made 
worldly  gain  his  object  in  the  profession  of  the  gospel,  but  he  was  in  the 
gall  of  bitterness,  and  his  heart  was  not  right  with  God.  To 
finish  his  course  with  joy,  was  all  that  Paul  desired;  and  then  he  count- 
ed not  his  life  dear  unto  him.  This  also  was  the  recompense  that  Moses 
desired,  after  all  his  toils  and  sufferings  in  Egypt.  And  even  our  Lord 
himself  looked  for  no  other  reward  than  the  joy  that  was  set  before  him; 
and  for  this  he  endured  the  cross,  and  despised  the  shame. 

n.  Nehemiah's  prayer  is  expressive  of  true  wisdom  and  largeness  of 
heart. 

The  object  of  his  desire  was  no  inconsiderable  one,  for  he  asked  a 
much  larger  portion  than  this  world  is  able  to  bestow. 

1.  To  be  remembered  of  God  for  good,  includes  aii  interest  in  his 


175 

love,  for  it  was  a  kind  and  gracious  remembrance  that  he  desired ;  and 
this  is  choosing  the  good  part,  which  shall  never  be  taken  from  us. 
The  loving-kindness  of  God  is  better  than  life,  and  will  be  more  to  us 
in  the  whole  of  our  existence,  than  existence  itself  can  ever  be.  This  is 
the  portion  that  David  prayed  for,  Psal  cvi.  4,  5;  and  with  this  the  pro- 
phet  comforted  himself  in  a  season  of  distress.  Jer.  xv.  15. 

2.  It  includes  an  interest  in  the  all-svfficicncy  of  God,  as  infinitely 
able  to  make  him  blessed.  To  be  remembered  of  one  who  is  unable 
to  help,  or  to  do  us  any  good,  would  answer  but  little  purpose.  Pharaoh's 
butler  could  do  but  little  for  Joseph  while  he  was  in  prison,  but,  said  he, 
When  it  is  well  with  thee,  remember  me.  To  have  a  friend  in  the 
king's  presence  would  be  of  some  importance.  Hence  also  the  prayer 
of  the  dying  thief.  Lord,  remember  me  when  thou  comest  into  thy 
kingdom.  °  Now  God  is  all-sufficient,  having  at  his  command  all 
the°blessings  of  nature,  by  which  he  can  amply  repair  every  loss  we 
may  sustain  for  his  sake;  and  all  the  blessings  of  grace,  by  which  he 
can  abundantly  recompense  and  console  us  under  all  our  suflerings.  It 
was  thus  that  God  would  reward  the  liberality  of  the  churches  of  Mace- 
donia, 2  Cor.  ix.  8;  and  of  the  Philippians  towards  his  servant  Paul. 
Phil.  iv.  19.  Yea,  he  hath  heaven  and  glory  at  his  disposal, 
and  it  is  impossible  to  say  how  much  he  is  able  to  do  for  us,  for  it  is  ex- 
ceeding abundantly  above  all  that  we  can  ask  or  think.  2  Tim.  i.  16 —  • 
18.  It  was  therefore  true  wisdom  and  largeness  of  heart  that  dictated 
this  prayer. 

3.  It  includes  an  interest  in  the  all-wise  and  over-ruling  providence  of 
God  ;  for  if  he  remembers  us  in  a  way  of  mercy,  he  will  cause  all  things 
to  work  together  for  good,  even  those  which  seem  the  most  calamitous, 
and  that  threaten  to  ruin  all  our  peace  and  comfort.  The  Lord  maketh 
the  wrath  of  man  to  praise  him,  and  the  remainder  of  wrath  will  he  re- 
strain. To  be  remembered  for  good,  is  therefore  all  that  we  c^n  con- 
ceive or  desire. 

in.  This  prayer  implies  strong  faith  and  confidence  in  God. 

Nehemiah  certainly  believed  that  God  would  think  upon  him  for  good, 
and  there  was  ground  for  such  a  hope.  If  we  also  serve  him  with  our 
whole  heart,  we  may  be  assured  that  it  shall  not  be  in  vain. 

1.  Because  God  hath  promised  to  remember  those  who  remember  him 
in  his  ways;  and  those  that  honour  him,  he  will  honour.  Isai.  Ixiv.  5. 
A  book  of  remembrance  is  even  written  before  him,  for  them  that  fear 
the  Lord,  and  that  think  upon  his  name.  Mai.  iii.  16,  17. 

2.  He  hath  made  a  special  promise  to  those  who  seek  his  glory,  and 
the  good  of  his  cause  in  this  world.  Thus  he  dealt  with  Solomon  in 
granting  his  request,  because  he  had  not  asked  wisdom  for  himself,  but 
for  the  good  of  his  people  Israel.  1  Kings  iii.  11,  12.  Hence  also  the 
honours  and  rewards  bestowed  on  the  followers  and  martyrs  of  .Tesus, 
who  love  his  cause  and  serve  him  upon  earth.  Mark  x.  29,  30.  Luke 
xxii.  28—30. 

3.  God  hath  also  pledged  himself  to  fulfil  his  promise,  and  not  to 
forget  our  work  and  labour  of  love,  which  we  have  showed  towards  his 
name.  Heb.  vi.  10. 


176 


4.  He  hath  often  given  proof  of  his  remembrance  of  svch,  ewen  in 
the  present  world,  and  will  do  so  more  abundantly  when  the  book  of 
remembrance  shall  be  opened.  Matt.  xxv.  37 — 40.  Mark  ix.  41. 


THE  PRE-EMINENCE  DUE  TO  CHRIST. 

The  Father  loveth  the  Son,  and  hath  given  all  things  into  his  had. — 

John  iii.  35. 

This  is  part  of  the  testimony  which  John  the  Baptist  bore  to  Christ, 
in  answer  to  an  insinuation  suggested  by  the  Jews,  for  the  purpose  of 
exciting  his  jealousy  and  suspicion,  ver.  26.  John  feels  much  on  this 
occasion,  that  they  should  attempt  to  place  him  in  competition  with  his 
Lord,  and  rejects  the  idea  with  great  force  of  language. 

(1)  He  tells  them  that  he  could  accept  of  no  honours  but  such  as  God 
had  given  him,  the  principal  of  which  consisted  in  his  being  the  messen- 
ger of  the  Lord,  to  prepare  the  way  before  him,  and  to  bear  testimony 
of  him ;  and  they  knew  that  he  never  professed  himself  to  be  the  Mes- 
siah :  ver.  27,  28. 

(2)  John  makes  it  out  that  all  men  coming  to  Christ  as  they  had  re- 
presented, was  a  proof  of  his  being  the  Messiah,  ver.  29.  He  is  the 
bridegroom,  and  the  church  is  his  bride.  John  is  the  bridegroom's 
friend,  acting  in  subserviency,  and  doing  his  will;  and  this  was  honour 
enough  for  him.     Now  all  things  are  in  their  proper  place. 

(3)  He  gives  them  to  expect  that  things  would  go  on  in  this  direction, 
and  that  Christ  would  be  more  and  more  glorified,  though  he  himself 
should  not,  ver.  30. 

(4)  John  then  illustrates  the  subject  more  fully,  and  preaches  Christ 
to  his  followers,  as  the  only  way  of  life  and  salvation,  ver.  31 — 36. 

We  here  see  how  much  of  the  evangelical  ministry  was  possessed  by 
John  the  Baptist,  much  more  indeed  than  by  Christ's  immediate  disci- 
ples, previous  to  the  day  of  pentecost ;  and  those  who  wish  to  throw 
him  back ;  as  though  he  belonged  to  the  Jewish  rather  than  to  the  chris- 
tian dispensation,  do  him  great  injustice.  He  was  more  than  a  prophet, 
an  evangelist,  and  the  immediate  forerunner  of  Christ. 

In  the  text  John  speaks  as  an  example  to  his  followers,  that  they 
might  learn  to  be  of  God's  mind,  and  to  honour  the  Saviour  as  he  had 
done,  without  being  ever-solicitous  of  the  honour  that  might  be  due  to 
himself. 

I.  Observe  the  love  of  the  Father  to  Christ, 

This  is  a  subject  on  which  the  New  Testanient  dilights  to  dwell,  and 
the  love  here  mentioned  relates  both  to  the  person  and  the  work  of 
Christ. 

1.  The  Father  loveth  him  as  the  Son  of  God.  Hence  those 


177 

terms  of  endearment  and  filiation  so  often  applied  to  Christ,  as  God's 
'own  Son,'  his  'only-begotten  Son,'  his  'dear  Son,'  and  '  the  Son  of 
his  love.'  It  is  the  love  the  Father  bears  to  him  that  makes  the 

gift  of  Christ  for  us  so  unspeakable,  ver.  IG  ;  especially  the  giving  of 
him  as  a  sacrifice  for  us.  Rom.  viii.  32.  Zech.  xiii.  7.  Hence  also  the 
testimony  given  on  the  banks  of  the  Jordan.  Matt,  iii,  17  ;  and  on 
mount  Tabor,  xvii.  5. 

2.  He  loveth  him  for  the  sake  o{  his  obedience  unto  death,  and  because 
he  gave  himself  for  us.  John  x.  17.  Hence  also  he  hath  highly 
exalted  him,  Phil.  ii.  9 ;  and  commanded  that  all  men  should  honour  the 
Son,  even  as  they  honour  the  Father.  John  v.  23.  So  highly 
does  he  love  the  Son,  that  he  will  hear  no  petition  but  in  his  name,  and 
pardon  no  sinner  but  for  his  sake.  John  xiv.  6. 

3.  The  special  proof  of  this  love  is,  that  he  hath  given  all  things  into 
his  hand.  Such  universal  terms  are  difficult  to  interpret,  on  ac- 
count of  their  extent.  We  who  understand  so  few  things,  cannot  enu- 
merate them  all,  but  we  may  mention  some.  The  general  idea  is,  that 
the  Father  hath  delegated  to  him  all  the  great  concerns  of  his  moral  em- 
pire. It  is  for  him  to  restore  it  to  order,  and  the  heavens  must  retain 
him  unto  the  restitution  of  all  things.  Acts  iii.  21  :  and  when  he  shall 
have  subdued  all  things,  and  put  down  all  authority  and  power,  he  shall 
deliver  up  the  kingdom  to  the  Father,  that  God  may  be  all  in  all.  1  Cor. 
XV.  24,  28. 

More  particularly — 

(1)  All  the  dispensations  of  mercy  are  in  the  hands  of  Christ :  it  is 
for  him  to  save  or  to  destroy.  John  v.  21  ;  xvii.  2.  It  pleased  the 
Father  that  in  him  should  all  fulness  dwell,  and  out  of  his  fulness  we  all 
receive.  Col   i.  19.  John  i.  16. 

(2)  God  has  entrusted  him  with  his  honour  and  glory.  He  is  the 
Mediator  betwixt  God  and  man,  and  he  is  to  act  the  part  of  a  merciful 
and  faithful  high-priest.  His  work  was  to  secure  the  honour  of  the 
Lawgiver,  while  he  exercised  mercy  as  a  Savour;  and  he  hath  done  it. 
John  xvii.  1,  4. 

(3)  The  Father  hath  committed  to  him  the  salvation  of  his  people, 
their  redemption  from  the  curse,  and  from  the  grave.     John  vi.  39,  40. 

(4)  The  controul  of  the  universe  is  in  his  hands,  and  he  is  Lord  of 
all ;  angels,  principalities,  and  powers  being  made  subject  unto  him. 
Col.  i.  l6;  ii.  10.     Ephes.  i.  22. 

(5)  The  government  of  the  church  is  committed  to  him,  and  he  is  the 
only  lawgiver  in  Zion.  His  will  is  the  ground  of  all  obedience,  and 
even  the  moral  law  is  under  liis  authority.  Matt,  xxviii.  18 — 20.  1  Cor. 
ix.  21. 

(6)  The  administration  of  the  final  judgment.  The  Father  judgeth 
no  man,  but  hath  committed  all  judgment  unto  the  Son.  John  v.  22. 
2  Cor.  V.  10. 

II.  Consider  the  consequences  arising  out  of  this  doctrine. 

1.  Whatever  is  given  to  Christ  is  given  to  communicate,  like  treasure 
committed  to  an  almoner ;  and  even  the  authority  with  which  he  is  in- 


178 

vested  is  for  the  good  of  his  church  and  people.  He  hath  received  gifts 
for  men,  even  the  rebellious,  that  the  Lord  God  might  dwell  among  them. 
Psalm  Ixviii.  18. 

2.  If  we  desire  mercy  we  must  come  to  Christ  for  it.  Go  to  Joseph, 
said  Pharaoh  to  the  poor  of  the  land  ;  and  so  the  Lord  says  to  us,  Go 
to  Jesus. 

3.  As  the  Father  loveth  the  Son,  and  hath  committed  all  things  into 
his  hands,  so  we  must  follow  his  example,  and  commit  our  all  into  his 
hands  for  time  and  eternity.  2  Tim.  i.  12.  Sure  we  cannot  refuse  to 
treat  him  with  similar  confidence  ;  if  we  do,  we  are  not  of  God.  Jews 
and  deists,  under  pretence  of  honouring  the  Father,  reject  the  Son;  but 
they  will  be  found  in  the  wrong  at  last.   1  John  ii.  23. 

4.  At  all  events  we  must  become  subject  to  Christ,  in  one  way  or  an- 
other ;  for  to  him  every  knee  shall  bow,  and  every  tongue  shall  confess. 
He  must  reign  till  he  hath  put  all  his  enemies  under  his  feet.  1  Cor. 
XV.  25. 


COMMUNION  WITH  GOD. 

It  is  Good  for  me  to  draio  near  to  God. — Psalm  Ixxiii.  28. 

On  comparing  the  afflicted  state  of  the  righteous  with  the  prosperity 
of  the  wicked,  the  psalmist  was  tempted  to  infidelity,  but  is  recovered 
from  it  by  repairing  to  the  sanctuary.  There  he  saw  the  end  of  the 
wicked,  and  also  his  own  vileness.  He  now  resolves  to  cleave  to  the 
Lord,  to  follow  his  counsel,  to  seek  a  better  portion,  and  to  live  near  to 
God. 

I.  Enquire  what  is  included  in  this  special  privilege. 

Considering  our  original  meanness  and  nothingness,  it  is  wonderful 
that  there  should  be  any  communion  between  God  and  ua.  Job  thought 
it  to  be  almost  incredible,  ch.  ix.  16.  Considering  also  the  great  moral 
distance  there  is  between  God  and  ua,  it  is  still  more  so ;  and  Solomon 
was  overwhelmed  with  the  magnificence  of  the  idea,  that  God  should, 
in  very  deed  dwell  with  man  upon  the  earth.  Yet  so  it  is  ;  and  the  godly 
in  all  ages  have  been  allowed  to  draw  near  to  him.  Enoch  and  Noah 
walked  with  God,  Abraham  and  David  communed  with  him,  and  all 
that  are  of  a  humble  and  contrite  spirit  enjoy  this  inestimable  privilege. 
Isai.  Ixvi.   1,   2. 

It  was  the  office  of  the  high  priest  to  draw  near  on  behalf  of  the  peo- 
ple of  Israel,  and  when  he  entered  within  the  vail,  all  the  people  stood 
without,  praying  for  the  acceptance  of  his  ofTering  and  intercession. 
Luke  i.  10.     Psal.  xx.  1 — 4. 

Under  the  gospel  we  draw  nearer  still,  for  the  vail  of  the  temple  is 
rent,  and  we  are  all  allowed  to  enter  into  the  holy  place.  Heb.  x.  19, 20. 


179 

Our  High  Priest  also  appears  in  ihe  presence  of  God  for  us,  and  we 
have  boldness  and  access  by  tlic  faith  of  him.  Ephes.  iii.  12.  Heb. 
iv.   14—16. 

There  are  however  several  prerequisites  in  order  to  our  drawing  near 
to  God— 

1.  It  includes  the  use  of  all  appointed  means,  for  it  is  only  in  the 
path  of  duty  that  God  hath  promised  to  meet  with  us  and  bless  us.  Isai. 
Ixiv.  5.  Prayer  is  one  of  the  principal  means  of  nearness,  and  it  is 
from  off  the  mercy  seat  that  the  Lord  communes  with  his  people. 
Exod.  XXV.  22.  Reading  the  Scriptures,  attending  upon  public  worship, 
and  the  ordinances  of  Christ,  are  all  necessary  to  this  communion. 
Closet  duties  help  us  in  public  services,  and  all  have  a  reciprocal  influ- 
ence on  each  other. 

2.  Self-examination,  and  the  renunciation  of  every  evil,  are  indis- 
pensable to  our  drawing  near  to  God.  Psal.  Ixvi,  18.  When  Jacob 
went  up  to  Bethel,  he  purified  himself  and  his  household  from  all  idols, 
and  built  an  altar  to  the  Lord.  Exod.  xxxv.  1 — 4.  When  David  com- 
passed the  holy  altar,  he  washed  his  hands  in  innocency,  Psal.  xxvi.  6  : 
and  when  we  draw  near,  we  must  cleanse  our  hands,  and  have  our 
hearts  sprinkled  from  an  evil  conscience.     James  iv.  8.  Heb.  x.  22. 

3.  That  we  rest  not  in  the  means,  but  aim  at  communion  u-ith  God 
in  them.  The  solemn  duty  of  prayer  especially  must  not  be  attended  to 
superficially,  nor  performed  as  a  duty  merely,  but  be  regarded  as  the 
means  of  approaching  unto  God,  and  of  having  intimate  fellowship  with 
him.  Much  of  this  may  be  seen  in  Abraham's  intercession  for  Sodom, 
Gen.  xviii.  32,  33:  and  in  Job's  pleading  with  the  Lord.  Job  xxiii. 
2,  3. 

4.  We  must  keep  our  eye  fixed  upon  our  great  High  Priest,  who  ap- 
pears in  the  presence  of  God  for  us.  No  man  cometh  unto  the  Father 
but  by  him,  and  every  blessing  must  be  sought  for  his  sake.  John  xiv. 
6—13.     Heb.   vii.  25. 

5.  It  is  necessary  that  we  come  in  humble  confidence  of  his  mercy, 
believing  in  his  willingness  to  bless  and  do  us  good.  Heb.  x.  22.  James 
i.  6.     John  V.  14. 

6.  It  includes  that  spirit  of  adoption,  by  which  we  can  call  him  our 
Father,  and  plead  with  holy  freedom  before  him,  as  the  children  of  his 
family,  and  the  heirs  of  eternal  life.     Gal.  iv.  6.  7.     Ephes.  iii.  12. 

II.  The  advantages  resulting  from  this  nearness  to  God. 

1.  "It  is  good  for  us"  to  draw  near,  if  we  consider  the  various  duties 
we  have  to  perform  :  for  what  can  we  do  without  this?  How  can  we 
preach,  or  how  can  we  hear,  or  how  read  the  word,  to  edification  or 
comfort?  Without  nearness  to  God,  spiritual  exercises  will  become 
burdensome  and  unprofitable,  and,  like  Doeg,  we  shall  be  "detained 
before  the  Lord." 

2.  If  we  consider  the  temptations  to  which  we  are  liable,  our  only 
safety  lies  in  this.  Drawing  near  to  God  is  like  turning  to  our  strong 
hold,  as  prisoners  of  hope  ;  and  they  that  are  far  from  him  shall  perish. 
Ver.  27. 


180 

3.  There  are  seasons  in  wliich  we  are  greatly  burdened  with  guilt : 
and  though  we  then  need  to  come  to  the  altar  more  than  at  any  other 
time,  we  are  then  most  apt  to  stand  at  a  distance,  and  restrain  prayer 
before  the  Lord.  Yet  we  must  come,  if  ever  we  be  healed  and  pardoned  ; 
and  it  is  good  for  us  to  draw  near,  and  confess  our  sins  before  him. 
Rom.  iii.  25,     1  John  i.  9;  ii.  1,  2. 

4.  We  are  liable  to  be  overwhelmed  with  the  troubles  and  sorrows 
of  life,  and  there  is  no  relief  like  this.  Cast  thy  burden  on  the  Lord, 
and  he  shall  sustain  thee  :  be  careful  for  nothing,  but  make  your  requests 
known  unto  God.     Psal.  xxvii.  14  ;  Ixii.  8.     Phil.  iv.  6. 

5.  We  are  constantly  in  danger  o^  spiritual  declension,  and  of  losing 
a  sense  and  savour  of  divine  things  ;  and  there  is  no  way  of  keeping 
up  the  life  and  power  of  religion,  but  by  drawing  near  to  God.  Psal. 
Ixv.  4  ;  XV.  8. 

6.  By  this  it  is  that  we  are  meetened  for  heaven  and  glory,  and  our 
approaches  to  him  on  earth  are  the  prelude  of  our  dwelling  in  his  pre- 
sence for  ever.     Psal.  xvi.  11. 

These  considerations  may  reconcile  us  to  trials  and  afflictions,  as  they 
furnish  us  both  with  matter  and  occasion  for  prayer,  and  are  often  the 
principal  means  of  driving  us  near  the  Lord. 


WARNINGS  AGALNST  PRESUMPTION. 

Neither  let  us  tempt  Christ,  as  some  of  them  also  tempted,  and  were 
destroyed  of  serpents. — 1  Corinthians  x.  9. 

The  Corinthian  church  had  many  prevailing  irregularities  and  disor- 
ders, and  Paul  uses  various  means  to  remove  them.  Among  other 
things  he  warns  them,  by  holding  up  the  example  of  Israel,  observing 
that  these  things  were  intended  as  warnings  to  us.  The  whole  of  God's 
conduct  towards  Israel  was  designed  to  display  the  glory  of  his  charac- 
ter, while  their  conduct  clearly  showed  what  is  in  man,  even  under  the 
greatest  advantages.     Nothing  strikes  the  mind  so  strongly  as  facts. 

The  history  of  Israel  not  only  shows  what  is  in  man,  but  also  God's 
displeasure  asainst  man's  depravity.  Thousands  of  them  perished  for 
worshipping  the  golden  calf,  and  for  acts  of  uncleanness  ;  multitudes 
of  others  were  destroyed  by  serpents  for  tempting  Christ,  some  were 
consumed  by  fire  from  heaven,  some  by  earthquakes,  and  the  whole 
generation  were  cut  off  at  last  for  murmuring  against  God.  Now  as 
the  censers  of  Korah  and  his  company  were  ordered  to  be  preserved  as 
a  memorial  of  this  event,  and  a  warning  to  all  succeeding  ages,  so  the 
apostle  exhibits  the  fact  mentioned  in  the  text  as  a  warning  to  all  Chris- 
tians. 

The  people  of  Israel  are  here  said  to  have  "tempted  Christ;"  of 
course  Christ  existed  long  before  his  incarnation,  or  the  history  of  the 
temptation  in  the  wilderness  could  not  be  true.     He  also  appeared  to  the 


181 

patriarchs,  was  with  the  Cliurch  in  the  wilderness,  gave  the  law  on 
Mount  Sinai,  and  guided  them  all  the  way  to  Canaan. 

I.  Explain  the  caution  given  us  in  the  te.xt. 

To  "tempt"  means  to  try  and  grieve  his  Holy  Spirit,  to  try  his  love 
and  faithfulness,  by  our  presumption,  and  by  our  sins. 

1.  Then  let  us  beware  that  we  do  not  presume  on  what  Christ  has 
done  for  us  so  as  to  make  light  of. sin,  for  this  would  be  to  tempt  Christ. 

Sin  is  not  less  evil  in  itself,  nor  less  dangerous  to  us,  in 
consequence  of  the  atonement;  nor  are  we  solo  depend  on  Christ's 
righteousness  for  our  justification,  as  to  supersede  the  necessity  of  watch- 
fulness and  prayer. 

2.  Let  us  beware  that  wc  do  not  neglect  the  means  of  grace  and  sal- 
vation, under  the  pretence  of  trusting  in  Christ,  for  this  would  be  to 
tempt  and  grieve  his  Holy  Spirit.  Too  many  treat  the  bless- 
ings of  this  life  in  this  way,  as  if  they  were  to  come  without  any  effort 
on  their  part;  and  too  many  the  blessings  of  salvation,  as  if  they  were 
to  be  put  in  possession  of  them  by  some  mysterious  agency,  unconnected 
with  any  concern  of  theirs.  This,  however,  is  not  trusting  in  Christ, 
but  tempting  him. 

3.  Beware  of  making  the  promises  of  perseverance  an  occasion  for 
our  own  inattention  and  negligence,  and  of  running  into  danger. 

Thus  the  Corinthians  did,  by  going  to  the  idol's  temple,  and  eating  with 
idolaters,  under  pretence  that  an  idol  was  nothing  in  the  world,  ver.  14, 
21.  When  Christ  himself  was  tempted,  he  did  not  make  such  a  use  of 
the  promises :  and  if  we  do,  we  are  guilty  of  the  most  awful  presump- 
tion. Malt.  iv.  6,  7. 

4.  Beware  lest  diificulties  in  the  way  to  heaven,  should  make  us  wish 
we  had  never  set  out.  This  was  one  of  the  great  sins  of  the 
people  of  Israel,  when  they  tempted  Christ  in  the  wilderness  ;  and  many 
of  them  were  destroyed  of  serpents.  Num.  xxi.  5,  6. 

5.  Let  us  take  heed  that  we  do  not  murmur  at  our  lot,  in  the  present 
world,  and  wish  to  go  back  again  to  Egypt.  This  was  another 
of  the  sins  of  Israel,  Exod.  xvii.  2,  3 ;  and  many  of  these  murmurers 
were  destroyed  of  the  destroyer.  1.  Cor.  x.  10.  Remember  that  Christ 
is  head  over  all  things  for  his  church,  and  is  able  to  make  all  things 
work  together  for  our  good. 

6.  Take  heed  that  we  do  not  overlook  our  mercies,  and  dwell  only  on 
our  miseries.  How  apt  are  we  to  think,  if  we  had  but  such  a 
good,  and  were  but  rid  of  such  and  such  an  evil,  then  how  happy  wo 
should  be.  But  are  we  thankful  for  what  we  have,  and  do  we  serve  the 
Lord  faithfully  with  the  means  that  we  possess?  If  not,  we  are  like 
the  Israelites  who  loathed  the  manna,  because  they  had  not  flesh  to  eat. 

7.  Let  us  beware  that  we  do  not  tempt  Christ,  so  as  to  provoke  him 
to  anger;  for  he  is  the  Lion  of  the  tribe  of  Judah,  as  well  as  the  Lamb 
in  the  midst  of  the  throne.  Psal.  ii.  12. 

II.  Consider  the  reasons  which  should  render  this  caution  effectual. 

1.  Though  Christ  may  not  take  vengeance  atfrst,  he  will  afterwards 
Vol.  11.         24 


182 

when  his  wrath  is  kindled  but  a  little.  He  bore  long  with  the  provoca- 
tions of  the  Israelites,  but  at  last  he  swore  in  his  wrath  that  they  should 
not  enter  into  his  rest.  Psal.  xcv.  10,  11.  Heb.  iv.  1. 

2,  If  we  tempt  Christ,  we  must  expect  sorer  judgments  than  those 
that  befel  Israel,  even  such  as  are  spiritual  and  eternal.  Heb.  iii.  2,  3. 
Our  loss  will  not  be  the  loss  of  Canaan,  but  of  the  kingdom  of  heaven. 

3.  If  we  tempt  Christ,  and  incur  his  displeasure,  we  have  no  friend 
left  besides.  There  is  no  other  Saviour,  and  no  more  sacrifice  for  sin  ; 
our  hope  is  perished  from  the  Lord.  Let  us  then  hear  his  voice,  while 
it  is  called  to-day.  Heb.  iii.  7. 


THE  PECULIAR  DUTIES  OF  OUR  DAY  AND  GENERATION. 

For  David,  after  he  had  served  his  own  generation  by  the  will  of 
God,  fell  on  sleep,  and  was  laid  unto  his  fathers,  and  saw  corruption. 
— Acts  xiii.  36. 

The  text  contains  a  very  short  but  comprehensive  and  just  encomium 
on  the  character  of  David.  The  meaning  is,  that  he  served  the  will  of 
God  in  his  day,  by  filling  up  the  various  duties  of  his  station ;  and  that 
there  is  a  particular  line  of  conduct  marked  out  for  every  believer, 
by  the  times  and  circumstances  in  which  we  live. 

It  is  true  that  "  the  will  of  God  "  is  to  be  the  rule  of  duty  at  all  times, 
but  the  times  and  circumstances  in  which  we  are  placed  direct  us  to 
those  particular  duties  which  are  incumbent  upon  us;  and  while  we  at- 
tend to  the  latter,  we  must  regard  the  former  as  the  grand  rule  by  which 
every  duty  is  to  be  performed. 

I.  Enquire  in  what  manner  David  served  his  generation  by  the  will 
of  God. 

By  reviewing  the  relations  in  which  he  stood  to  others,  we  shall  see 
what  was  the  work  of  his  generation ;  and  this  may  lead  us  to  consider 
the  immediate  duties  which  we  ourselves  are  required  to  perform. 

1.  In  the  early  part  of  life,  David's  work  was  performed  in  a  state  of 
comparative  obscurity.  He  kept  his  father's  flock ;  and  in  doing 
this  he  served  the  will  of  God.  He  was  a  pious  young  man  ;  influenced 
by  the  fear  of  God,  and  acknowledging  him  in  all  his  ways,  1  Sam. 
xvii.  37. 

2.  Another  part  of  his  generation  work  was  to  expose  himself  to 
danger  in  the  field  of  battle,  and  in  this  also  he  served  the  will  of  God. 

The  same  power  which  delivered  him  out  of  the  paw  of  the 
lion  and  the  bear,  lie  trusted  would  also  deliver  him  out  of  the  hand  of  the 
uncircumcised  Philistine.  There  are  but  few  who  have  been  called  to  serve 
God  in  this  capacity,  but  there  have  been  some,  and  they  have  done  it 
with  honour  and  success. 


183 

3.  In  another  part  of  his  life  he  was  exposed  to  the  temptations  and 
snares  of  a  court.  He  lived  in  Saul's  family  and  was  advanced 
to  honour:  but  lie  so  acquitted  himself,  that  even  Saul  could  find  no 
fault  in  him,  for  the  Lord  was  with  him.  There  is  no  situation  in  lifo 
but  what  may  be  filled  up  with  honour,  and  in  the  fear  of  the  Lord. 
There  were  saints  in  Crcsar's  household,  and  there  may  be  such  still  in 
the  courts  of  modern  princes. 

4.  A  part  of  his  generation  work  was  performed  in  the  wilderness, 
in  a  state  of  banishment  and  fleeing  from  persecution,  like  a  partridge 
to  the  mountain.  Here  also  he  served  the  will  of  God,  here  he 
spent  some  of  his  best  hours  in  meditation  and  prayer,  and  in  composing 
many  of  his  psalms;  and  in  this  he  not  only  served  his  own  generation, 
but  all  the  future  ages  of  the  church.  Many  others  have  had  to 
do  the  will  of  God,  in  both  labouring  and  suffering  reproach  ;  and  in 
this  way  also  the  church  of  God  has  been  served  by  the  sufl^erings,  the 
imprisonment,  and  the  writings  of  the  puritans,  and  the  martyrs. 

5.  Another  part  of  his  work  was  to  ascend  the  throne,  and  govern 
the  people  of  Israel.  Thus  also  he  served  the  will  of  God,  in 
administering  justice  and  judgment,  in  putting  down  the  wicked  and  ex- 
alting the  righteous ;  and  hence  it  was  that  he  had  so  many  enemies. 

He  also  used  his  great  influence  in  promoting  the  worship  and 
the  fear  of  God,  and  setting  things  in  order  in  the  sanctuary.  He  em- 
ployed his  pen  and  his  harp  in  the  delightful  service  of  praise  and  thanks- 
giving ;  and  happy  is  it  where  wealth  and  talents  and  influence  are  thus 
consecrated  to  the  Lord. 

6.  David  was  called  to  quit  his  throne  after  he  had  held  it  a  number 
of  years,  and  that  by  the  rebellion  of  an  unnatural  son.  Here 
also  he  served  the  will  of  God,  saying,  Here  am  1,  let  him  do  to  me  as 
seemeth  good  unto  him.  2  Sam.  xv,  25,  26.  He  was  content  to  retire 
again  into  obscurity,  and  to  go  down-hill,  after  he  had  been  exalted. 

7.  Another  part  of  his  work  was  to  prepare  for  the  building  of  the 
temple,  though  it  was  no  part  of  his  work  to  build  it.  He  col- 
lected the  materials  together,  and  did  it  with  all  his  might.  He  set  the 
example  of  a  munificent  subscription,  and  many  followed  it ;  and  in  all 
this  he  served  his  generation  by  the  will  of  God.  Something  like  this 
is  the  work  in  which  we  are  to  engage:  we  may  not  live  to  see  the 
spiritual  temple  erected,  but  we  are  to  prepare  for  it,  and  to  hasten  the 
coming  of  the  latter-day  glory. 

II.  Apply  the  subject  to  ourselves,  and  enquire  what  are  the  particu- 
lar duties  to  which  we  are  called  by  the  times  and  circumstances  in 
which  we  live. 

There  are  many  things  incumbent  on  us,  in  common  with  those  of 
past  ages,  according  to  the  various  relations  we  sustain  in  life;  and 
whatever  bo  our  situation  or  circumstances,  we  are  to  serve  the  will  of 
God  in  them.  Besides  the  duties  of  domestic  life,  which  demand  so 
large  a  share  of  attention,  there  are  others  that  are  peculiar  to  the  age 
or  generation  in  which  we  live. 

1.  We  live  in  a  time  in  which  there  are  many  departures  from  the 
truth.  Many  errors  prevail,  and  many  fall  away  through  false 


184 

doctrine.     Our  work  is  to  bear  testimon)'  to  the  truth,  and  to  contend 

earnestly  for  the  faith  once  delivered  to  the  saints ;  and  during  the  reign 
of  antichrist  it  is  the  distinguishing  mark  of  true  believers,  that  '  they 
have  the  testimony  of  Jesus.'  Rev.  xii.  17.  Multitudes  of  a  speculative 
turn  are  going  fast  into  infidelity,  and  we  -are  to  be  witnesses  for  God. 
Others  corrupt  the  worship  and  the  institution  of  Christ,  and  it  is  for  us 
to  keep  the  ordinances  as  they  were  delivered. 

2.  It  is  a  time  of  great  loorldly  conformltj/,  when  religion  is  blended 
with,  and  made  subservient  to,  secular  interests  and  pursuits.  It 
behoves  us  therefore  to  come  out  and  be  separate,  and  by  our  singular 
devotedness  to  pure  and  undefiled  religion,  to  shine  as  lights  in  the 
world.  Phil.  ii.  15. 

3.  This  is  a  generation  in  which  many  important  events  are  taking 
place  in  providence,  relative  to  the  cause  of  God  in  the  world. 

Here  it  is  our  duty  to  watch,  to  observe  the  ways  of  God,  and  the 
operations  of  his  hand.  Luke  xxi.  34.  Rev.  xvi.  15. 

4.  It  is  a  time  in  which  the  promises  of  God  are  hastening  towards 
their  full  accomplishment,  and  the  whole  creation  groaneth  and  travaileth 
in  pain  together  until  now.  It  is  our  work  to  wait  for  Christ's 
appearance,  to  abound  in  prayer,  and  to  go  forth  in  active  labours  to 
meet  him. 

5.  It  is  a  time  of^ great  exertion  in  disseminating  the  truth,  at  home 
and  abroad,  by  missionary  labours,  and  various  institutions  for  evange- 
lizing the  world.  Our  duty  is  to  aid  every  such  undertaking  by 
all  the  means  in  our  power,  and  not  to  say  that  the  time  is  not  come, 
for  the  time  is  come  that  the  Lord's  house  should  be  built.  Hag.  i.  2. 
In  doing  this  we  shall  serve  our  generation,  according  to  the  will  of 
God. 

The  text  reminds  us  that  David,  after  he  had  done  his  generation 
work,  "  fell  asleep,  and  was  laid  unto  his  fathers."  And  what  a  happi- 
ness it  is,  not  to  have  lived  in  vain. 

We  must  alt  soon  "  fall  asleep,"  whether  we  have  served  God  in  our 
day  and  generation  or  not;  and  if  found  unprofitable  servants,  we  shall 
be  cast  into  outer  darkness.  Matt.  xxv.  29,  30. 


THE  CHURCH  IN  THE  WILDERNESS. 

Give  car,  O  Shepherd  of  Israel,  thou  that  leadest  Joseph  like  a 
Jlock  ;  thou  that  dwcllcst  between  the  cheruhims,  shine  forth. — Psalm 
Ixxx.  1. 

The  history  of  the  church  in  former  ages,  furnishes  a  counterpart  to 
our  own  experience,  both  individually  and  collectively ;  and  the  text  is 
in  many  respects  applicable  to  ourselves. 

I.  View  the  state  of  the  Church  at  this  period  of  its  history. 


186 

1.  It  i3  described  as  a  flock,  in  a  stale  (if  darkness,  passing  through 
the  wilderness.  Such  also  is  our  state  in  the  present  life.  The 
world  to  which  we  2;o  is  all  light,  but  it  is  not  so  here.  Our  path  is 
frequently  bewildered,  and  we  are  stumbling  on  the  dark  mountains, 
not  knowing  which  way  to  direct  our  steps.  Doubts  and  fears 
sometimes  prevail,  and  we  are  in  great  perplexity  about  our  state:  for 
though  the  Lord  God  is  our  sun,  the  light  does  not  always  shine  upon 
us.  The  daughter  of  Zion  is  also  covered  with  a  cloud,  and  the 
prospects  of  the  public  interests  of  religion  are  dark  and  lowering.  Then 
how  suitable  the  prayer  :  "  Thou  that  dwellest  between  the  cherubims, 
shine  forth  ! " 

2.  The  leader  of  the  flock  seems  to  be  unmindful  of  their  complaints  ; 
and  hence  the  importunate  request,  "  Give  ear,  O  Shepherd  of  Israel." 

Nothing  is  so  trying  to  the  righteous  as  God's  seeming  to  shut 
his  ear  against  their  petitions  and  complaints.  It  was  this  that  Job  so 
deeply  deplored  :  '  When  1  cry  and  shout,  the  Lord  will  not  hear  me. 
O  that  I  knew  where  I  might  find  him.'  The  church  of  old  adopted  the 
same  mournful  language :  '  I  sought  him  whom  my  soul  loveth,  but  1 
found  him  not.'  Yet  such  seasons  of  distress,  when  the  Lord  hides  his 
face  from  us,  may  be  needful  to  teach  us  the  worth  of  our  mercies  when 
we  do  enjoy  them,  and  to  draw  out  our  desires  atler  God  so  much  the 
more. 

3.  The  flock  is  made  to  feel  that  they  cannot  go  on  without  the  Shep- 
herd. Left  alone  in  the  wilderness,  in  a  state  of  darkness,  they  cry  out 
<'  Oh  give  ear:  oh  shine  forth."  We  can  do  nothing  without 
God,  any  more  than  they.  We  are  workers  together  with  him,  but  if 
left  alone,  we  labour  altogether  in  vain.  All  our  duties  and  privileges 
become  as  dry  breasts.  God  is  to  his  people  what  the  sun  is  to  the  world, 
what  the  shepherd  is  to  the  flock  :  if  his  presence  be  withdrawn,  all 
light  and  comfort  depart  from  us. 

4.  The  flock,  though  left  in  darkness,  did  not  sink  into  despair,  nor 
wished  to  turn  back.  Their  trouble  and  distress  led  to  prayer,  and  earn- 
est longings  after  the  Shepherd  of  Israel.  The  design  of  all  trying 
providences,  and  of  all  our  inward  conflicts,  is  to  teach  us  to  pray,  and 
to  render  us  importunate. 

11.  The  pleas  made  use  of  by  the  church  in  their  state  of  darkness 
and  distress. 

1.  They  plead  ihe  character  which  God  has  condescended  to  assume, 

and  the  relation  he  bore  to  them,  as  "  the  Shepherd  of  Israel."  And 
to  whom  should  they  look,  but  to  him  who  had  promised  to  feed  his 
flock,  and  to  gather  them  in  the  cloudy  and  dark  day.  Ezek.  xxxiv. 
11 — 16,  The  engagement  of  Christ  to  guide  his  people  through  the 
wilderness,  and  to  save  those  who  believe  in  him,  affords  encouragement 
to  faith  and  prayer.  John  vi.  39,  40. 

2.  They  plead  his  former  kindness  to  his  people  :  "  thou  that  ledoest 
Joseph  like  aflock."  This  is  looking  back  to  that  interesting 
period  when  he  brought  them  out  of  Egypt,  and  led  tliem  through  the 
wilderness,  as  Jacob  did  his  flock,  with  all  the  gentleness  of  a  kind  and 
faithful  shepherd.  Psal.  Ixxvii.  20.     Isai.  xl.   11. 


186 

3.  His  dwelling  between  the  cherubims,  encourages  them  to  hope  and 
to  pray.  The  Lord's  taking  up  his  abode  in  the  holy  city,  and 

more  immediately  in  the  temple,  was  to  them  a  token  for  good ;  and  the 
dwelling  of  Christ  in  his  church  to  the  end  of  the  world,  is  the  ground 
of  its  security.  His  dwelling  "  between  the  cherubims,"  was 

the  same  as  being  on  the  mercy-seat,  where  he  communed  with  his  peo- 
ple. Here  was  the  great  propitiatory,  and  to  this  they  approach  in  the 
humble  confidence  of  faith  and  prayer.     Exod.  xxv.  22. 

How  great  the  mercy,  to  have  a  shepherd  over  us,  and  to  have  the 
Lord  for  our  shepherd.  Psal.  xxiii.  1.  Believers  are  not  like  the  men 
of  the  world,  who  roam  abroad  unheeded  and  unregarded  ;  but  are  un- 
der the  superintendence  of  the  great  Shepherd  and  Bishop  of  souls,  who 
will  lead  them  safe,  and  bring  them  home.  1  Pet.  ii.  25. 


BENEFIT  OF  DIVINE  CHASTISEMENT. 

Noiv  no  chastening  for  the  present  seemeth  to  be  joyovs,  but  grieV' 
ous :  nevertheless,  aftencard  it  yieldeth  the  peaceable  fruit  of  right- 
eousness unto  them  which  are  exercised  thereby. — Hebrews  xii.  11. 

Amongst  many  other  things  which  caused  the  Hebrews  to  stumble, 
were  the  afflictions  and  reproaches  they  met  with  for  the  sake  of  the 
gospel,  and  these  had  a  considerable  effect  upon  them.  The  apostle 
therefore  exhibits  as  an  example  those  who  had  run  the  same  race  before 
them,  and  finished  their  course  with  joy.  He  also  proposes  to  them  the 
bright  example  of  Jesus,  who  endured  the  cross,  and  despised  the 
shame. 

The  object  is  to  reconcile  us  to  divine  chastisements,  from  the  consid- 
eration that  they  are  designed  for  our  good.  But  it  may  be  objected. 
How  can  they  be  good,  when  in  themselves  they  are  so  "  grievous  ?  " 
At  present  indeed  they  are  "  not  joyous,"  but  aflerward  they  yield  the 
peaceable  fruit  of  righteousness. 

I.  Make  a  few  remarks  on  the  nature  of  divine  chastisement. 

1.  It  is  a  kind  of  punishment  for  sin  committed.  It  supposes 
some  fault,  which  it  is  intended  to  correct.  But  when  men  are  persecut- 
ed for  righteousness  sake,  it  does  not  appear  to  be  for  sin.  It  may  how- 
ever be  for  righteousness  sake  on  the  part  of  man,  and  for  unrighteousness 
sake  on  God's  part;  and  he  will  sometimes  suffer  persecution  and  re- 
proach to  befal  us,  when  we  are  grown  cold  and  indifferent  in  his  cause. 

2.  Though  divine  chastisements  are  a  kind  of  punishment,  yet  not 
like  that  inficted  on  the  wicked,  either  here  or  hereafter.  Pun- 
ishment is  of  two  kinds,  vindictive,  and  corrective.  The  one  is  in  wrath, 
the  other  in  love ;  the  one  is  for  the  good  of  society,  the  other  for  the 


187 

good  of  the  individual,  to  recover  from  the  evil  which  affliction  is  in- 
tended to  correct. 

3.  As  chastisements  are  intended  for  correction,  so  they  are  usually 
adapted  to  bring  sin  to  remembrance.  1  Kings  xvii.  18.  If  God 
were  to  take  away  our  religious  privileges,  and  expose  us  to  persecution, 
we  might  be  brought  to  remember  our  former  neglect  and  ingratitude. 

It  is  the  same  in  personal  and  domestic  trials,  which  are  com- 
monly adapted  to  remind  us  of  the  commission  of  some  sin,  or  the  ne- 
glect of  some  duty.  God  often  punishes  the  neglect  of  private  duties, 
by  withholding  his  blessings  from  other  duties,  and  family  disorders  are 
visited  by  afflictions  and  distresses,  as  in  the  case  of  David. 

4.  The  Lord  uses  various  means  in  chastising  his  people. 
"Sometimes  he  does  it  by  his  own  hand,  in  sending  afflictive  or  bereaving 
providences.  Sometimes  he  employs  the  hand  of  an  enemy ;  and  thus 
he  punished  Israel,  by  raising  up  Nebuchadnezzar  against  them.  Some- 
times he  rebukes  us  by  means  of  our  friends,  and  by  the  ministry  of  the 
word.  All  is  designed  to  bring  sin  to  remembrance,  and  to  humble  us 
in  his  sight. 

II.  Observe  in  what  respect  divine  chastisements  are  to  be  esteemed  a 
good,  and  how  it  is  that  they  are  rendered  beneficial. 

1.  They  are  not  good,  as  producing  any  ivunediatejoy.  On 
the  contrary,  the  immediate  effect  is  grief,  or  they  would  not  be  chas- 
tisements, and  could  not  answer  the  end  intended.  Believers  it 
is  true  have  rejoiced  in  tribulation,  but  not  on  its  own  account :  it  is  pain- 
ful in  itself,  but  they  have  looked  forward  to  the  end  of  all. 

2.  The  way  in  which  they  produce  good  is,  that  aftertoards  they 
yield  "  the  peaceable  fruit  of  righteousness."  By  this  fruit  is 
meant,  not  righteousness  itself,  but  rather  the  effect  which  righteousness 
produces,  and  that  is,  quietness,  peace,  and  assurance  for  ever.  Isaiah 
xxxii.  17.  In  some  instances  they  have  wrought  very  unhappily 
for  a  time,  by  stirring  up  the  corruptions  of  the  heart ;  but  "  after- 
wards" they  have  had  a  very  different  effect.  It  was  thus  with  Ephraim, 
though  at  first  he  was  like  a  bullock  unaccustomed  to  the  yoke.  Jer. 
xxxi,  18,  19.  Jonah  also  complained  heavily  at  first,  but  was  after- 
wards humbled  and  comforted.  Jonah  ii.  7,  In  some  cases, 
divine  chastisements  work  righteousness  at  the  time,  and  yet  do  not  im- 
mediately produce  the  peaceable  fruits  of  it ;  this  is  reserved  till  after- 
wards. In  many  a  pious  man  they  work  conviction,  repentance,  sub- 
mission, and  patience  ;  and  afterwards,  peace  of  mind,  and  joy  in  the 
Holy  Ghost.  Rom.  v.  3—5.  Lam.  iii.  19—21. 

3.  In  order  that  divine  chastisements  may  have  a  proper  effect,  we 
must  be  exercised  thereby.  This  certainly  denotes  that  we  must 
feel  them,  and  be  deeply  affected  with  them.  Some  men  indeed  pretend 
to  brave  affliction,  and  account  it  mean  and  unworthy  to  feel  and  be 
humbled  under  it ;  but  this  is  great  presumption.  David  was  a  man  of 
courage,  yet  he  was  '  afraid  of  God's  judgments,'  and  trembled  at  them. 
The  patience  also  of  some  men  is  little  better  than  stupidity  ;  their  hearts 
are  not  *'  exercised  "  by  sorrow  and  trouble.     But  it  becomes  us  to  be 


188 

humbled  under  divine  rebukes,  or  we  shall  be  guilty  of  "  despising  the 
chastening  of  the  Lord,"  ver.  .5.  It  also  includes  the  exercise  of 

our  graces.      We  may  feel   much,  and  yet  not  feel  right,  under  afflic- 
tion ;  we  may  so  feel  as  to  faint  and  be  discouraged,  ver.  5. 

(1)  Let  us  be  thankful  that  our  afflictions  as  christians  are  "chastise- 
ments," sent  to  correct,  and  not  to  destroy ;  sent  in  love,  and  not  in 
anger.   1  Cor.  xi.  32.  Rev.  iii.  19. 

(2)  If  we  are  ready  to  faint  in  the  day  of  adversity,  let  us  look  to 
Jesus,  and  remember  his  sorrow.  Heb.  xii.  2. 

(3)  Seeing  that  afflictions  are  a  principal  means  of  our  sanctification, 
let  us  learn  to  be  reconciled  to  them.  If  we  wish  our  hearts  to  be  set 
right,  to  be  humbled,  weaned  from  the  world,  we  shall  not  think  much 
of  our  sutferings,  but  shall  say  with  the  psalmist.  Truly,  God  is  good 
to  Israel. 

(4)  If  afflictions  are  not  sanctified,  they  will  tend  only  to  aggravate 
our  guilt.  Prov.  xxiii.  25. 


DANGER  OF  SELF-DECEPTION. 

There  is  a  way  ichich  seemeth  right  unto  a  man,  hut  the  end  thereof  are 
the  ways  of  death. — Proverbs  xiv.  12. 

However  diversified  the  pursuits  of  men,  all  are  in  search  of  happi- 
ness. Some  seek  it  in  the  things  of  this  life,  and  leave  the  concerns  of 
futurity  unheeded.  This  their  way  seems  wise  to  them,  in  making  sure 
of  what  is,  though  it  can  scarcely  appear  to  themselves  to  be  "  right." 
Others  are  seeking  the  gratification  of  their  depraved  appetites  in  a  way 
that  is  opposite  to  their  own  consciences,  and  this  therefore  cannot  seem 
to  be  right.  The  text  then  must  be  understood  of  those  who  think  well 
of  their  own  way,  but  who  are  under  a  gross  deception.  It  is  a  painful 
thought,  that  there  not  only  are  multitudes  who  know  that  they  are  in  a 
wrong  path,  but  many  more  who  think  they  are  right  even  while  "  the 
end  thereof  are  the  ways  of  death." 

The  following  considerations  may  account  for  this  kind  of  self-decep- 
tion, or  show  how  it  is  that  men  walking  in  a  wrong  way,  may  never- 
theless think  it  to  be  right. 

1.  Much  of  this  is  to  be  attributed  to  the  influence  of  education.. 
We  are  not  aware  of  the  innumerable  instances  in  which  we 
are  influenced  by  the  principles  imbibed  in  early  life,  yet  this  first  bias 
of  the  mind  may  make  things  appear  to  be  right,  which  in  themselves 
are  utterly  wrong,  and  lead  to  fatal  consequences.  How  else  could  it 
be  accounted  for,  that  Saul  of  Tarsus  should  not  only  be  induced  to 
persecute  the  church  of  God  and  waste  it,  but  to  think  that  he  ought 


189 

verily  to  do  it  ?  Thus  it  is  that  many  are  attached  to  certain  forms  and 
systems  of  religion,  because  they  have  been  brought  up  to  them,  and  for 
no  other  reason.  In  different  places,  but  from  a  similar  cause,  pagan- 
ism, mahomedanism,  corrupted  Judaism,  popery,  and  other  superstitions, 
are  all  thought  to  be  right,  though  the  end  thereof  are  the  ways  of  death. 
Being  the  religion  of  their  forefathers,  it  has  altogether  the  appearance 
of  being  right.  It  is  the  same  where  the  truth  is  only  partially  received, 
and  some  of  its  leading  doctrines  rejected  ;  and  where  they  teach  for 
doctrines  the  commandments  of  men. 

2.  This  kind  of  deception  arises  in  part  from  the  power  of  example y 
and  the  countenance  of  the  generality.  The  example  of  those 
around  us  has  an  inconceivable  influence  on  our  principles  and  conduct. 
A  variety  of  things  positively  evil,  and  which  might  easily  be  known  to 
be  so,  appear  nevertheless  to  be  right,  because  they  are  practised  and 
pursued  by  a  large  portion  of  mankind.  Setting  our  affections  on  things 
on  the  earth  is  a  great  evil,  condemned  in  the  Scriptures;  and  yet  this 
is  the  way  of  the  world.  The  wicked  boasteth  of  his  heart's  desire,  and 
blesseth  the  covetous  whom  the  Lord  abhorreth.  To  a  great  majority 
of  the  Jewish  nation  it  seemed  right  to  be  of  the  same  religion  as  their 
rulers,  though  it  included  a  rejection  of  Christ  and  his  gospel ;  and  it  is 
much  the  same  with  the  great  bulk  of  other  nations. 

3.  The  favourable  opinion  ichich  good  people  may  form  of  us,  may 
make  our  way  seem  to  be  right.  Our  chief  acquaintance  may 
be  with  serious  people,  we  may  go  with  them  to  the  house  of  God,  and 
enjoy  a  portion  of  their  esteem.  They  may  hope  that  we  are  the  fol- 
lowers of  Jesus,  and  treat  us  as  such  ;  and  so  we  may  conclude  that 
we  are  right,  and  that  all  is  well.  This  seems  to  be  the  case  with  the 
foolish  virgins,  who  in  the  parable  are  associated  with  the  wise.  But 
if  we  wish  not  to  be  deceived,  we  must  not  trust  to  the  judgment  or 
good  opinion  of  any  one,  but  desire  that  God  would  search  us  and  set 
us  right. 

4.  Many  a  way  seems  to  be  right,  merely  because  it  is  our  own  way. 

It  is  the  way  which  we  have  chosen,  and  to  which  we  have 
been  accustomed.  It  is  often  seen  in  temporal  things,  that  a  man  thinks 
his  way  to  be  right,  because  it  is  his  way ;  and  it  is  much  more  so  in 
the  concerns  of  religion.  Hence  many  evils  may  cleave  to  us,  and  we 
see  nothing  of  their  sinfulness.  We  may  even  be  altogether  selfish  and 
covetous,  and  not  be  aware  of  it  ;  full  of  pride,  and  not  perceive  it; 
worldly  minded,  vain  and  conceited,  and  yet  think  that  all  is  right. 

5.  The  resemblance  between  real  religion  and  what  has  only  the 
appearance  of  it,  may  be  another  cause  of  this  deception.  In 
many  instances  this  will  make  a  way  appear  to  be  right,  though  it  is 
leading  us  on  to  destruction.  Self-righteousness  has  a  seemly  appear- 
ance, and  promises  fair  for  the  kingdom  of  heaven  ;  for  it  will  be  pleaded 
that  we  must  be  religious  and  devout,  and  do  something  towards  our 
salvation.  Yet  it  is  certain,  that  by  the  works  of  the  law  shall  no  flesh 
living  be  justified.  Those  who  rest  in  a  few  delusive  impressions 
and  feelings,  by  which  the  heart  is  moved,  but  not  changed,  may  flatter 
themselves  with  being  the  subjects  of  true  religion  ;  and  those  also  who 

Vol.  II.  25 


190 

possess  a  mere  speculative  acquaintance  with  the  gospel,  are  often  very 
confident  of  being  right,  and  of  having  truth  on  their  side. 
Those  who  rest  in  a  partial  reformation,  and  who  comply  with  some  of 
the  duties  of  religion,  may  think  that  all  is  safe  and  right,  while  they 
are  strangers  to  the  love  of  God,  and  not  renewed  in  the  spirit  of  their 
mind.  Now  the  end  of  all  these  things  is  death  ;  yet  ihey  seem 

to  be  right,  and  bear  some  resemblance  to  true  religion.  Thus,  in  in- 
numerable ways,  are  we  in  danger  of  being  deceived,  and  falling  into 
perdition. 

Let  us  then  look  well  to  our  way,  and  see  that  it  be  such  as  God  has 
marked  out  for  us  in  his  holy  word.  Let  us  examine  well  our  motives, 
and  see  that  we  are  influenced  by  better  principles  than  those  of  mere 
education,  or  example,  or  the  good  opinion  of  others.  See  that  our 
hearts  be  truly  right  with  God,  and  that  we  are  walking  in  the  way  that 
is  everlasting. 


BEATIFIC  VISION  OF  GOD. 

As  for  me,  I  will  behold  thy  face  in  righteousness  ;  I  shall  be  satisfied 
when  I  awake  with  thy  likeness. — Psalm  xvii.  15. 

This  is  the  language  of  a  persecuted  saint,  who  derives  comfort  from 
considering  the  wicked  as  the  sword  in  God's  hand  for  punishing  and 
correcting  his  people,  ver.  13,  14.  The  psalmist  also  derives 

comfort  under  his  affliction,  by  comparing  his  own  lot  with  that  of  his 
persecutors.  They  had  their  all  in  this  life  ;  his  was  in  the  life  to  come, 
ver.  15. 

The  language  in  the  text  is  also  the  language  of  one  who  had  great 
things  in  prospect,  even  as  to  the  present  life;  yet  by  faith  he  overlooks 
them  all,  and  fixes  his  affections  on  things  above.  Like  the  ancient 
patriarchs  he  looked  for  a  city  that  hath  foundations,  whose  builder  and 
maker  is  God. 

I.  Notice  the  objects  on  which  his  heart  was  set. 

These  are  three,  namely,  that  he  might  "  behold  the  face  of  the  Lord  " 
-—that  he  might  behold  it  "  in  righteousness  " — and  finally  "  awake 
with  his  likeness."  ,, 

1.  He  longs  to  behold  the  face  of  the  Lord.  This  figurative 

mode  of  expression  seems  to  convey  two  or  three  distinct  ideas: — (1)  By 
beholding  the  face  of  the  Lord  is  meant  the  enjoyment  of  his  favour,  of 
that  special  favour  which  he  beareth  to  his  people.  Hence  to  seek  his 
face  is  to  seek  his  favour ;  and  for  God  to  lift  up  the  light  of  his  counte- 
nance upon  us  is  to  be  favourable  to  us,  and  to  look  upon  us  with  kind 
regard. — (2)  To  behold  his  face  is  to  be  admitted  to  intimate  communion 
with  him,  and  to  enjoy  that  intercourse  which  is  peculiar  to  a  friend. 


191 

When  Absalom  longed  to  see  the  king's  face,  it  was  that  he  might  have 
free  access,  and  that  the  former  intercourse  might  be  renewed.  2  Sam. 
xiv.  32.  So  believers  are  said  in  this  world  to  walk  in  the  light  of 
God's  countenance,  and  to  have  fellowship  with  him  ;  thuir  prayer  also 
is,  that  he  would  not  cast  them  out  of  his  sight,  nor  take  his  Holy  Spirit 
from  them.  Psal.  li.  11. — (3)  David's  desire  to  behold  the  Lord's  face 
may  ultimately  refer  to  the  world  to  come,  where  his  presence  will  be 
enjoyed  for  ever.  The  expression  indeed  appears  too  strong  to  be  fully 
realized  in  the  present  life.  We  are  said  to  behold  his  works,  and  also 
the  beauty  of  the  Lord,  as  reflected  in  his  word.  We  likewise  see  his 
power  and  glory  in  the  sanctuary,  but  it  is  only  as  through  a  glass  darkly, 
by  means  and  ordinances  of  divine  appointment.  Psal.  xxvii.  4.  Ixiii.  2. 
To  "  behold  his  face,"  is  the  privilege  of  glorified  beings,  and  theirs  only. 
Matt,  xviii.  10.  This  then  was  David's  wish,  and  David's  prayer: 

and  oh  how  desirable  is  this  inefl^able  vision  of  God  and  the  Lamb !  It 
is  pleasant  for  the  eye  to  behold  the  sun,  and  nature  revolts  at  the 
thought  of  having  the  eyes  closed  in  death.  Isai.  xxxviii.  11,  But  how 
much  more  desirable  to  behold  the  face  of  God,  though  it  be  only  by- 
faith  ;  there  is  a  satisfiiction  in  it,  to  which  no  earthly  enjoyment  can 
be  compared.  What  then  must  be  the  bliss  of  seeing  him  as  he  is,  with- 
out a  vail  between. 

2.  David's  desire  was  to  behold  his  face  in  righteousness.  Right- 
eousness is  necessary  to  our  standing  before  God  in  two  respects;  in  a 
way  of  merit,  and  also  in  a  way  of  meetness.  The  former  is  by  the  right- 
eousness of  another,  the  latter  by  a  righteousness  that  is  wrought  within 
us  ;  the  language  of  the  text  is  applicable  to  both,  and  both  are  necessary 

to  salvation (1)  Saints  under  the  Old  Testament  as  well  as  under  the 

New,  often  speak  of  a  righteousness  without  us,  which  is  imputed  or  ac- 
counted to  them  that  believe.  Abraham  believed  God,  and  it  was  ac- 
counted to  him  for  righteousness.  It  is  also  described  as  a  righteous- 
ness from  the  God  of  our  salvation,  in  which  all  the  seed  of  Israel  shall 
be  justified,  and  shall  glory.  Psal.  xxiv.  5.  Isai.  xlv.  24,  25,  Jer.  xxiii. 
6.  It  is  this  righteousness  that  is  necessary  to  our  standing  be- 

fore God,  and  beholding  his  face  with  joy ;  and  no  one  can  appear  in 
his  presence  without  it.  Psal.  cxxx.  3.  This  alone  is  the  ground  of  the 
christian's  hope  and  confidence.  Phil.  iii.  9. — (2)  There  is  also  a  right- 
eousness necessary  to  our  standing  before  God,  in  a  way  of  meetness  ; 
for  without  holiness  no  man  shall  see  the  Lord.  We  must  be  presented 
faultless  before  the  presence  of  his  glory;  and  in  order  to  this  we  must 
be  washed  in  the  Saviour's  blood,  and  be  cleansed  from  all  our  iniquities, 
as  well  as  clothed  with  his  righteousness.  And  only  in  this  way  can 
we  see  the  face  of  God  and  live.  Matt.  v.  8.   Heb.  xii.  14.  .lude  24. 

3.  Another  thing  which  David  desired  of  the  Lord  was,  that  he  might 
awake  with  his  likeness.  Death  is  a  sleep  in  reference  to  the 
resurrection,  and  this  is  an  alleviating  thought  in  the  prospect  of  our 
dissolution.  Death  to  the  believer  is  a  falling  asleep  in  Jesus,  sinking 
as  it  were  into  his  arms,  and  reclining  on  his  bosom.  But  we  shall 
wake  again  ;  and,  endearing  thought,  it  will  be  "  with  his  likeness." 
The  soul  will  be  perfectly  conformed  to  his  moral  attributes,  and  the 
body  fashioned  according  to  the  glorious  body  of  Christ.  Phil.  iii.  21. 


192 

There  will  be  no  evil  appetite  tempting  us  to  sin,  no  tendency  to  afflic- 
tion or  to  deatli ;  the  body  will  then  become  a  fit  companion  for  the 
soul,  and  both  a  habitation  for  God   through  the  Spirit.  These 

are  the  objects  on  which  the  heart  of  David  was  set,  and  of  supreme  de- 
sire to  all  that  fear  and  love  the  Lord. 

II.  The  decidedness  of  David's  choice,  in  reference  to  these  objects. 

This  is  expressed  by  the  contrast  which  he  forms  between  himself 
and  the  men  of  the  world,  who  had  their  porliori  in  this  life. 
The  language  also  represents  him  as  being  fully  come  to  a  point,  from 
which  he  could  on  no  account  recede.  "  As  for  me — I  shall  be  satis- 
fied." This  is  like  saying,  If  all  the  world  were  against  him,  or  he  had 
been  the  only  one  of  the  same  mind,  it  would  not  effect  his  determination  ; 
his  heart  was  set  on  God  for  his  portion,  and  he  could  be  satisfied  with 
no  other. 

This  may  teach  us  the  importance  and  necessity  of  being  decided  in 
religion,  and  of  being  wholly  guided  by  its  dictates,  whatever  may  be 
the  conduct  of  others,  or  their  enmity  against  us.  Our  own  souls  are  of 
first  importance,  our  own  vineyard  must  first  be  kept,  and  every  one 
must  give  account  of  himself  to  God. 

Many  are  governed  by  public  opinion,  they  go  with  the  world- 
Others  are  guided  by  their  teachers,  take  every  thing  for  granted,  and 
give  up  religion  if  their  favourite  minister  depart.  Many  are 

carried  away  when  others  fall  into  error,  and  turn  their  backs  in  a  sea- 
son of  apostacy.  In  opposition  to  all  this,  true  religion  is  to  go 
forward,  and  abide  faithful,  though  all  about  us  were  to  forsake  God,  and 
abandon  his  righteous  cause. 

III.  The  complete  enjoyment  which  he  anticipated,  in  the  possession 
of  the  desired  good :  "  I  shall  be  satisfied  when  I  awake  with  thy  like- 
ness." 

There  is  a  satisfaction  in  these  things,  objectively  considered,  even  in 
the  present  life.  Psal.  Ixv.  4.  The  service  of  God  yields  so  much 
comfort  and  satisfaction,  that  we  could  never  wish  to  forsake  it,  though 
it  falls  far  short  of  future  blessedness. 

Two  things  will  then  complete  our  satisfaction;  our  capacity  of  en- 
joyment and  the  good  to  be  possessed — 

1.  Our  capacity  of  evjoyment  will  in  the  future  state  far  exceed  what 
it  is  at  present,  and  yet  it  shall  be  abundantly  filled.  The  hopes 

and  desires  of  the  soul  are  now  greater  than  all  the  world  can  satisfy, 
as  ;s  too  evident  in  the  freqiient  unhappiness  and  misery  of  the  rich  and 
great,  who  have  no  other  good  ;  and  yet  in  the  present  state  our  powers 
are  very  contracted,  when  compared  with  what  they  will  be.  We  know 
but  in  part,  are  now  in  a  state  of  infancy,  and  our  moral  capacity  is 
weakened  by  the  remains  of  indwelling  sin  ;  but  when  we  awake  in  the 
image  of  God,  all  these  impediments  will  be  removed.  Our 

wants  of  spiritual  enjoyment  arises  also  from  the  want  of  knowledge, 
the  want  of  more  enlarged  and  relishing  views  of  heavenly  things;  but 


193 

in  the  future  stale  the  soul  will  for  ever  expand,  and  yet  be  for  ever  filled 
and  satisfied  from  the  fountain  of  all  intelligence.  Our  enjoy- 

ments are  abridged  and  interrupted  by  the  innumerable  avocations  of 
life,  by  pain  and  sickness,  by  domestic  sorrows,  and  a  variety  of  appre- 
hended ills  ;  but  when  we  awake  with  the  divine  likeness,  these  shall  be 
known  no  more. 

2.  The  good  to  be  enjoyed  will  be  unspeakably  greater  than  has  been 
known  before,  even  what  eye  hath  not  seen,  nor  ear  heard,  neither  hath 
entered  into  the  heart  of  man.  The  mystery  of  God  will  be 

finished  ;  and  as  the  finishing  of  the  work  of  redemption  added  to  the 
joy  of  the  church,  much  more  will  the  completion  of  the  whole  scheme 
of  providence  and  grace,  by  the  destruction  of  the  last  enemy,  fill  all 
heaven  with  joy  and  praise.  All  the  comforts  of  the  gospel  here  are  only 
the  foretaste,  that  will  be  the  fulness  ;  this  is  only  the  seed-time,  that 
the  harvest.  Our  conformity  to  the  image  of  Christ  here,  though 

imperfect,  is  essential  to  our  salvation,  and  the  necessary  medium  of  all 
spiritual  enjoyment  ;  but  when  this  resemblance  shall  be  complete,  in 
body  and  soul,  and  every  look  and  lineament  become  divine  ;  the  joy  and 
satisfaction  of  the  believer  will  also  be  complete,  and  God  shall  be  ail 
in  all. 


CHRISTIAN  HUMILITY. 

Be  clothed  with  humility. — 1   Peter  v,  5, 

The  apostle  has  placed  this  exhortation  in  the  midst  of  several  others, 
as  their  immediate  and  primary  source;  and  none  of  the  christian  du- 
ties can  properly  be  performed  without  it. 

I.  Explain  the  nature  of  genuine  humility. 

Humility  does  not  consist  in  mere  words,  or  in  speaking  degradingly 
of  ourselves;  much  less  in  having  false  views  of  our  real  state  and  char- 
acter ;  but  in  thinking  soberly  of  ourselves  as  we  ought  to  think.  The 
greatest  and  best  of  men  think  and  speak  of  themselves  with  the  deep- 
est abasement,  saying  with  the  good  Centurion,  Lord,  I  am  not  worthy 
that  thou  shouldst  come  under  my  roof:  and  with  Paul,  Unto  me  who 
am  less  than  the  least  of  all  saints. 

If  humility  be  considered  in  reference  to  the  objects  with  which  it  is 
conversant,  we  shall  see  its  nature  and  eilbcts — 

1.  As  it  relates  to  God,  it  is  that  state  of  mind  by  which  we  may  lie 
low  before  him.  It  is  right  that  every  being  should  occupy  his 

proper  place  :  the  proper  place  for  us  is  in  the  dust.  In  all  our  dealings 
with  God  for  salvation,  it  becomes  us  to  seek  it  as  utterly  unworthy, 
and  as  the  gift  of  mere  grace.  To  come  as  guilty,  without  a  plea  to  of- 
fer on  our  behalf,  except  what  arises  from  the  blood  of  the  cross. 


194 

It  is  this  spirit  that  makes  the  difference  between  the  publican  and  the 
the  pharisee  ;  the  former  being  deeply  abased,  while  the  latter  was  full 
self  righteous  pride.     Luke  xviii.   13. 

2.  Christian  humility  may  be  seen  in  its  effects  tvith  regard  to  men. 

Pride  disposes  persons  to  think  themselves  of  great  consequence 
amongst  men,  and  that  the  upper  seat  becomes  them  ;  and  hence  they 
are  ever  seeking  to  be  honoured.  Too  much  of  this  spirit  appeared  in 
the  disciples  of  our  Lord,  in  the  early  part  of  their  profession,  and  there 
were  strifes  amongst  them  who  should  be  the  greatest.  But  humility 
will  render  us  meek  and  lowly  in  heart,  and  dispose  us  to  think  more 
highly  of  others  than  ourselves.  In  religious  society  this  spirit 

is  of  great  importance,  and  there  can  be  little  peace  or  comfort  without 
it.  In  civil  society  also  it  is  held  in  high  estimation,  as  a  virtue  above 
all  price. 

3.  Humility  may  be  considered  in  reference  to  the  circumstances  in 
which  we  are  placed.  If  rich  in  the  world,  humility  will  make 
us  feel  for  the  poor  and  the  destitute;  it  will  give  us  pleasure  to  relieve 
them,  and  in  a  way  that  shall  soften  as  much  as  possible  a  sense  of 
their  dependence  and  obligation,  rendering  us  kind  and  condescending 
in  our  acts  of  charity.  If  we  are  poor  and  low  in  the  world, 
humility  will  make  us  contented  with  our  station.  It  is  that  state  of 
mind  which  causes  everyone  to  know  his  proper  place,  whether  as  mas- 
ters or  servants,  parents  or  children.  It  will  be  the  same  with 
respect  to  the  various  talents  we  may  possess;  it  will  teach  us  not  to 
overrate  them,  but  to  think  lowly  of  ourselves  as  we  ought  to  think. 

II.  Consider  the  importance  of  this  holy  principle. 

1.  It  is  one  of  the  greatest  ornaments  of  the  christian  character. 

To  be  "  clothed  with  humility,"  is  to  be  beautified  with  salva- 
tion. Psal.  cxlix.  4.  It  is  a  quality  which  all  admire,  both  religious  and 
profane;  and  was  one  of  the  principal  excellencies  in  the  character  of 
our  blessed  Lord.  Matt.  xi.  29. 

2.  It  is  most  friendly  to  growth  in  grace,  and  advancement  in  true 
holiness.  The  Lord  resisteth  the  proud,  but  giveth  grace  to  the 
humble.  The  rivers  pass  by  the  hills,  and  run  into  the  valleys. 
Humility  makes  room  for  other  graces  to  grow  and  thrive ;  it  empties 
us  of  self,  that  we  may  be  filled  with  all  the  fullness  of  God.  Pride 
blinds  the  mind,  leaves  it  in  darkness,  prevents  us  from  receiving  in- 
struction, keeps  us  back  from  prayer,  and  so  prevents  the  growth  of  re- 
pentance, faith,  and  love. 

3.  Humility  is  favourable  to  communion  with  God.  The  Lord 
is  nigh  unto  them  that  are  of  a  broken  heart,  and  dwells  with  such  as 
are  of  a  contrite  spirit.  Psal.  xxxiv.  18.  Isaiah  Ixvi.  2.  Pride  on  the 
contrary  can  have  no  fellowship  with  him.  ' 

4.  It  is  a  safe  state  to  be  in,  especially  in  the  hour  of  temptation. 
He  that  is  lowly  need  noi  fear  a  fall,  but  he  that  thinketh  he  standeth  is 
in  the  greatest  danger.  Pride  goelh  before  destruction,  and  a  haughty 
spirit  before  a  fall.  No  state  is  safe  to  us  but  that  of  absolute  entire  de- 
pendence upon  God ;  this  engages  him  on  our  side,  while  the  self-suffi- 
cient are  left  to  their  own  weakness. 


•  195 

5.  It  is  also  a  happy  state  for  a  believer  to  be  in.  it  fills  the 
mind  with  peace  and  holy  contentment,  relieves  us  from  anxious  cares 
about  futurity,  and  gives  rest  lo  the  soul.  Matt.  xi.  29. 

6.  There  is  abundant  reason  for  humlliti/,  and  for  our  being  low  be- 
fore God.  Every  one  who  loolis  into  his  own  heart  must  see 
sufficient  cause  for  abasement,  and  confusion  of  face.  If  there  were  no 
transgression,  no  inbred  corruption  to  deplore,  yet  are  we  at  best  but  un- 
profitable servants. 

Let  these  considerations  reconcile  us  to  all  the  afflictions  and  trials  of 
life;  all  are  little  enough  to  humble  us  in  the  dust,  and  to  keep  us  there. 
What  we  should  be  without  such  discipline,  who  can  tell !  Job  xxxiii.  16. 
Isaiah  xxxviii.  1.6. 


DOCTRINE  OF  FUTURE  BLESSEDNESS  OUR  GREAT  SUP- 
PORT  IN  LIFE  AND  IN  DEATH. 

For  we  know  that  if  our  earthly  house  of  this  tabernacle  were  dis- 
solved, we  have  a  building  of  God,  a  house  not  made  with  hands,  eter- 
nal in  the  heavens. — 2  Corinthians  v.  1. 

The  certainty  of  death  is  what  no  one  doubts,  and  some  idea  of  a 
hereafter  is  entertained  by  men  of  all  ages  and  nations,  almost  without 
exception,  nor  can  they  easily  divest  themselves  of  this  impression.  But 
as  to  what  that  hereafter  is,  and  whether  it  is  to  be  considered  as  an  ob- 
ject of  desire  or  of  dread,  the  gospel  only  can  declare.  There  is  no 
religion  on  earth  besides  that  could  give  us  any  information  on  this  aw- 
ful subject,  and  but  for  the  gospel  we  must  have  lived  and  died  in  a  state 
of  utter  uncertainty. 

Life  and  immortality  are  now  brought  to  light,  and  the  text  contains 
the  language  of  holy  triumph,  amidst  all  the  sorrows  of  the  world,  and 
even  in  the  prospect  of  death  itself. 

I.  Notice  the  different  expressions  which  the  apostle  here  uses  on  the 
subject  of  death  and  futurity. 

1.  Paul  speaks  as  an  apostle  and  a  minister  in  behalf  of  himself  and 
his  brethren.  They  were  exposed  to  death  in  every  form,  and 
stood  in  jeopardy  every  hour,  being  always  delivered  to  death  for 
Christ's  sake.  And  now  this  was  their  hope,  that  if  compelled  to  quit 
this  tabernacle,  they  had  another  dwelling  provided.  But  though 
spoken  of  the  apostles  and  suffering  christians  in  that  day,  the  text  is 
equally  applicable  to  all  other  christians,  in  every  succeeding  age  of  the 
world ;  for  they  all  have  one  hope,  and  one  home,  ch.  iv.  14. 

2.  The  human  body  is  here  presented  under  a  threefold  description, 
and  every  term  is  highly  expressive.  (1)  It  is  a  "  house,"  the 
habitation  of  the  soul,  its  dwelling-place  is  the  present  world.     Solomon 


196 

also  speaks  of  it  as  a  house,  and  when  old  age  and  death  come,  he  de- 
scribes the  doors  as  being  shut,  and  the  windows  as  being  darkened. 
Eccles.  xii.  3.  (2)  It  is  an  "earthly"  house,  a  frail  tenement, 

whose  foundation  is  in  the  dust.  It  is  mean  when  compared  with  the 
dwelling  above,  and  will  stand  only  for  a  little  time.  (3)  It  is 

also  called  a  "  tabernacle,"  a  temporary  and  moveable  habitation,  like 
what  the  patriarchs  dwelt  in,  when  they  sojourned  from  place  to  place. 
Here  we  have  no  continuing  city  :  we  are  tenants  at  will,  and  shall  soon 
be  turned  out. 

3.  It  is  supposed  that  this  body  should  shortly  be  dissolved,  and  re- 
duced to  its  original  dust.  However  strong  and  robust,  however 
beautiful  and  well  fed,  however  near  and  dear  to  us  by  the  ties  of  blood 
and  afiection,  the  body  must  be  dissolved,  and  the  tabernacle  taken 
down.  Those  countenances  which  have  beamed  upon  us  with  so  much 
brightness,  and  diffused  life  amongst  our  friends,  must  all  be  changed 
and  see  corruption.  Talents  and  usefulness,  and  those  who  have  been 
the  greatest  blessing  to  the  church  and  to  the  world,  must  all  be  buried 
in  the  dust.  Paul  had  preached  the  gospel,  from  Jerusalem  round  about 
to  Illyricum ;  yet  his  lips  must  be  sealed  in  silence,  and  his  voice  be 
heard  no  more. 

4.  When  the  body  is  dissolved  by  death,  those  who  have  believed  in 
Jesus  shall  have  a  home  to  go  to.  If  taken  out  of  one  house, 
another  shall  be  provided  for  them.  It  was  this  thought  that  enabled 
Paul  to  speak  with  so  much  confidence  and  composure  in  the  views  of 
Death.  "If  it  were  dissolved" — ah  and  let  it  be  dissolved,  and  let 
death  do  his  worst — still  we  have  a  house,  eternal  in  the  heavens. 
Here  the  terms  used  are  in  contrast  with  the  former,  and  are  very  ex- 
pressive. The  future  state  is  here  called  "  a  building,"  and  a  building 
"  of  God ; "  but  the  body  was  compared  to  a  clay  tenement  that  might 
easily  be  destroyed.  Heaven  is  a  substantial  residence,  which  the  Lord 
himself  hath  built,  and  not  man.  It  is  a  house  "  not  made  with  hands," 
for  what  is  so  made  may  easily  be  destroyed;  but  the  future  state  of 
blessedness  is  a  kingdom  that  fadeth  not  away,  "eternal  in  the  heavens." 

5.  It  appears  from  the  text  that  the  knowledge  of  a  future  state  is 
attainable  in  the  present  life.  "  We  know,"  says  Paul.  Of  our- 
selves indeed  we  know  nothing  about  it,  either  by  reason  or  by  intuition  : 
it  is  by  faith  only  that  we  know  it,  ver.  7.  Yet  thereby  we  may  be 
said  to  know  it,  because  the  testimony  of  God  is  the  most  certain  of  all 
evidence. 

II.  The  doctrine  of  a  future  state  of  blessedness  is  the  christian's  best 
support  under  the  trials  of  life,  and  in  the  prospect  of  death. 

The  apostle  intimates  that  had  it  not  been  for  this,  he  and  others  must 
have  fainted  under  their  trials:  ch.  iv.  1,  17,  18. 

1.  Consider  the  suitableness  of  such  a  prospect  to  sustain  us  under 
the  ills  of  life,  and  in  death.  A  large  portion  of  God's  people  are  poor 
in  this  world,  and  have  to  contend  with  many  hardships:  and  what  is 
so  alleviating  as  to  think  of  the  inheritance  that  is  reserved,  and  the  hope 
laid  up  for  them  in  heaven?  They  will  be  rich  enough  by  and  bye,  if 
they  can  but  wait  for  it.  What  so  reviving  to  those  who  see  the 


197 

emptiness  of  the  world,  though  they  be  not  poor?  To  have  there  an 
enduring  substance,  and  a  crown  of  righteousness  that  fadeth  not  away. 
What  so  supporting  under  the  decays  of  nature,  when  flesh 
and  heart  begin  to  fail,  and  the  outward  man  is  perishing?  It  is  only 
by  looking  at  the  things  that  are  not  seen,  that  the  inward  man  is  re- 
newed day  by  day.  Wljat  could  cheer  the  heart  like  this,  in 
the  prospect  of  death  itself?  There  is  something  in  death  at  which  our 
nature  revolts ;  and  no  one  could  be  willing  to  die,  except  from  the  hope 
of  escaping  a  greater  evil,  or  enjoying  a  greater  good :  ver.  2. 

2.  Compare  these  supports  with  those  that  are  derived  from  other 
quarters.  The  ancient  heathen  looked  for  a  stale  of  earthly  bliss 
after  this  life,  the  deluded  Mahomedans  are  looking  for  a  sensual  para- 
dise, and  infidels  for  annihilation.  Nominal  christians  are  looking  for 
heaven  too,  but  their  hope  has  no  foundation.  Even  the  law  of 
God,  though  it  virtually  contained  a  promise  of  eternal  life,  yet  not  to 
transgressors.  It  is  the  gospel  only  that  brings  life  and  immortality  to 
light,  and  imparts  a  hope  that  maketh  not  ashamed. 

3.  Consider  the  effects  which  this  hope  and  these  prospects  have  ac- 
tually produced.  What  resignation  amidst  the  greatest  afHiclions, 
as  in  the  case  of  Job,  when  he  could  say,  I  know  that  my  Redeemer 
livcth.  What  peace  amidst  the  distresses  of  poverty,  and  the  loss  of  all 
created  good,  as  in  the  case  of  Judah's  captivity:  The  Lord  is  my  por- 
tion, saith  my  soul,  therefore  will  I  hope  in  him.  What  weanedness 
from  the  world,  as  in  the  instance  of  David,  who  could  say,  I  shall  be 
satisfied  when  I  awake  with  thy  likeness.  What  joy  in  tribulation,  and 
what  triumph  in  the  prospect  of  death,  as  in  the  example  of  Paul  and 
the  rest  of  the  apostles,  and  also  in  the  holy  martyrs. 


STATE  OF  ADVERSITY   FAVOURABLE  TO  COMMUNION 
WITH  GOD. 

/  did  know  thee  in  the  wilderness,  in  the  land  of  great  drought.'— 
Hosea  xiii.  5. 

When  Israel  was  iew  in  number,  poor  and  low,  it  was  well  with  them  ; 
but  when  God  brought  them  out  of  Egypt  into  the  good  land,  their  heart 
was  exalted,  and  they  soon  forgot  the  Lord  :  ver.  6,  In  this,  as  well  as 
in  other  parts  of  their  history,  they  present  us  with  too  faithful  a  picture 
of  human  nature. 

The  truth  taught  us  in  the  text  is.  That  the  seasons  of  adversity  are 
most  favourable  to  communion  with  God. 

I.  Endeavour  to  establish  and  illustrate  this  interesting  truth. 

It  is  not  to  be  understood,  that  a  state  of  continued  adversity  is  desi- 
VoL.  II.         26 


198 

rable,  for  it  has  its  temptations,  as  well  as  uninterrupted  prosperity.  Yet 
tliat  a  portion  of  adversity  in  our  lot  is  needful ;  and  when  compared 
with  affluence  and  ease,  it  is  friendly  to  true  religion. 

Nor  is  it  meant  that  adversity  will  of  itself  work  for  our  good. 
Through  the  corruption  of  our  hearts  it  may  operate  against  us,  as  it  did 
with  many  of  the  Israelites  who  perished  in  the  wilderness,  and  with 
many  others  who  are  exercised  with  affliction. 

But  generally  speaking,  if  we  review  our  own  past  experience,  and 
compare  our  times  of  trial  with  those  of  ease  and  fulness,  we  shall  find 
that  the  former,  rather  than  the  latter,  have  been  best  for  us. 

1.  Enquire  what  have  been  the  seasons  in  which  we  have  enjoyed 
most  of  a  spirit  of  prayer,  and  found  the  greatest  freedom  and  pleasure 
in  it.  In  the  day  of  trouble  we  are  especially  invited  to  call 
upon  God,  that  he  may  deliver  us  ;  and  can  we  not  look  back  to  those 
times,  as  witnesses  of  our  fervency  and  importunity  1  It  was  thus  with 
our  blessed  Lord  himself,  Heb.  v.  7.  Luke  xxii.  44 :  and  thus  with 
all  his  saints.     2  Cor.  xii.  8. 

2.  When  have  we  possessed  most  of  a  spirit  of  humility,  and  hro- 
Tcenness  of  heart  ?  Have  we  not  found  more  of  this,  when  la- 
bouring under  some  great  distress,  than  at  other  times?  When  Ephraim 
spake  trembling  he  exalted  himself,  but  when  he  offended  in  Baal  he 
died.  Hos.  xiii.  1.  When  we  can  weep  for  sin,  and  mourn  after  the 
Lord,  then  it  is  that  he  condescends  to  commune  with  us,  and  dwell  with 
us.     Isai.  Ixvi.  2. 

3.  When  have  we  found  our  hearts  most  weaned  from  the  world,  or 
enjoyed  a  greater  degree  of  spirituality '.'  Has  it  not  been  when 
depressed  by  adversity,  and  when  earthly  comforts  have  fled  from  us? 
We  have  then  found  our  treasure  to  be  in  heaven,  and  our  hearts  have 
been  there  also.  In  proportion  as  men  are  gaining  the  world,  the  world 
generally  gains  them ;  and  those  who  have  the  least  of  the  world,  have 
the  least  care  about  it.  Many  have  been  kind  and  liberal  when  they 
have  had  but  little,  and  miserably  selfish  when  they  have  had  much. 
Psal.  Ixii.   10. 

4.  In  what  seasons  have  we  found  the  truth  and  promises  of  the  gos- 
pel most  precious  to  us,  or  tasted  most  that  the  Lord  is  gracious  ? 

Has  it  not  been  in  times  of  deep  distress,  when  overwhelmed  with  a  sense 
of  guilt  and  unwonhiness ;  and  have  not  these  been  some  of  the  best 
seasons  for  communion  with  God?  And  may  he  not  say  of  us  as  of 
Israel,  I  did  know  thee  in  the  wilderness,  in  the  land  of  great  drought. 

5.  Being  pressed  with  trials,  have  we  not  been  more  watchful  against 
sin,  than  in  seasons  when  we  have  been  at  ease  ?  Adversity 
makes  the  heart  tender,  and  keeps  conscience  alive  ;  but  prosperity  of- 
ten takes  us  off  the  watch.  David  appeared  more  watchful  and  spiritual 
while  a  shepherd,  and  when  persecuted  by  Saul,  than  he  did  afterwards 
upon  the  throne.  The  Lord  knew  him  in  the  wilderness,  and  had  much 
communion  with  him  there. 

6.  In  adversity  we  feel  a  more  entire  dependence  upon  God;  but  when 
out  of  trouble  we  are  in  danger  of  self-sufficiency,  and  self-confidence. 

A  state  of  adversity  furnishes  an  occasion  for  the  exercise  of 
mercy,  and  leads  us  both  to  seek  and  to  enjoy  it.     Then  it  is  that  we 


199 

can  glory  in  infirmities,  that  the  power  of  Christ  may  rest  upon  uSv 
Many  promises  are  made  to  the  poor  and  the  afflicted,  and  then  it  is  we 
taste  their  sweetness. 

II.  The  use  of  reflecting  on  these  seasons  that  are  past. 

It  is  intimated  in  the  text  that  God  remembers  them,  and  it  becomes 
us  to  do  so  too. 

1.  It  affords  o  motive  for  gratitude  and  thankfulness,  to  those  who 
have  been  in  adversity  and  supported  under  it.  The  Lord  fed  Israel 
with  manna  from  heaven,  and  water  from  the  rock,  while  passing  through 
the  desert;  and  have  not  some  of  our  greatest  trials  been  accompanied 
with  the  greatest  mercies,  and  been  to  us  the  richest  seasons  of  enjoy- 
ment 1  David  learned  more  in  the  wilderness  than  out  of  it,  and  so 
do  we. 

2.  Reflection  on  the  past  may  reconcile  us  to  adversity,  and  comfort 
us  in  all  our  tribulations.  If  we  enjoy  more  of  God  in  the  land  of 
drought,  it  is  better  than  living  without  God  in  the  land  of  plenty.  If  the 
Lord  had  not  seen  that  a  low  state  would  generally  be  best,  he  would 
not  have  appointed  it  as  the  portion  of  so  many  of  his  people. 

3.  It  teaches  a  lesson  of  humility  to  those  who  are  in  prosperity,  be- 
cause of  the  danger  there  is  of  forgetting  their  best  friend,  and  of  de- 
parting from  the  living  God.  It  is  common  for  men  to  say  of  others 
who  have  prospered  in  the  world,  and  then  dropped  their  acquaintance, 
•  I  knew  them  when  they  were  in  other  circumstances,  but  now  they 
have  forgotten  me.'     But  it  is  the  worst  of  all  to  forget  God. 


TRUE  BELIEVERS  DISTINGUISHED  FROM  APOSTATES, 

If  any  man  draw  back,  my  soul  shall  have  no  pleasure  in  him.  But 
we  are  not  of  them  who  draw  back  unto  perdition,  but  of  them  that  be- 
lieve to  the  saving  of  the  soul. — Hebrews  x.  38,  39. 

The  whole  tenor  of  this  epistle  is  very  different  from  all  the  rest. 
The  other  epistles  are  addressed  to  particular  churches,  or  to  indivi- 
duals :  this  appears  to  be  written  to  the  churches  generally  in  Judea, 
which  consisted  chiefly  of  Jewish  converts.  The  others  embrace  a  great 
variety  of  subjects,  adapted  also  to  the  peculiar  circumstances  of  the 
times  ;  but  this  is  chiefly  confined  to  one  subject.  It  enters  into  a  com- 
parison between  Judaism  and  Christianity,  with  a  view  to  exhibit  the 
great  superiority  of  he  latter  above  the  former,  and  for  confirming  the 
Hebrews  in  the  truth. 

These  Jewish  converts  had  met  with  many  troubles,  since  they  em- 
braced the  gospel,  and  were  called  to  endure  a  great  fight  of  afflictions. 
Many  false  teachers  also  got  in  among  them,  and  endeavoured  to  sub- 


200 

vert  the  gospel  of  Christ.  Hence  it  is  that  Paul  enters  into  an  argu- 
mentative defence  of  Christianity,  and  insists  that  it  is  the  consummation 
of  the  fornjer  economy.  Owing  however  to  the  opposition  these  He- 
brews met  with  from  the  world,  and  owing  to  the  seduction  of  false 
teachers,  many  of  them  had  turned  their  backs  upon  the  gospel;  and 
this  occasioned  the  awful  warning  given  in  the  text.  The  declension 
among  them,  though  considerable,  was  not  total :  many  of  them  still 
continued  faithfully  attached  to  the  gospel. 

I.  Offer  a  few  explanatory  remarks  upon  the  text. 

1.  Observe,  there  is  such  a  thing  as  beginning  in  religion,  and  then 
going  hack  ;  '  beginning  in  the  spirit,  and  ending  in  the  flesh.' 

Some  affecting  instances  of  this  kind  appeared  among  the  immediate  fol- 
lowers of  our  Lord.  John  vi.  66.  Among  the  Galatians  also,  and 
among  the  Hebrews,  there  were  many  who  turned  back.  Gal.  iii.  1 — 4. 
Heb.  vi.  4 — 6.  But  Paul  hoped  well  of  many  of  them,  notwithstanding 
this  ;  and  hence  it  is  that  so  many  warnings  and  cautions  are  given. 
Heb.  vi.  9. 

2.  The  portion  of  such  as  apostatise  is  J?«flZ  2>er(?i<io7i.  This 
is  expressed  in  a  variety  of  phrases :  '  It  had  been  better  for  them  not 
to  have  known  the  way  of  righteousness,  than  to  turn  from  the  holy 
commandment :  It  is  impossible  to  renew  them  again  unto  repentance: 
My  soul  shall  have  no  pleasure  in  them,  saith  the  Lord.'  Ah, 
how  awful  is  such  a  state:  they  will  meet  with  double  destruction,  and 
their  last  state  is  worse  than  the  first. 

3.  All  who  truly  believe  in  Christ,  JeZiere  to  the  saving  of  the  soul, 
and  thus  receive  the  end  of  their  faith.  True  believing  is  one  of 
those  things  which  '  accompany  salvation.'  Though  mere  light  and 
knowledge,  conviction  and  fear,  may  die  away  and  cease,  yet  God  has 
established  a  connection  between  faith  and  salvation.  John  iii.  36. 

4.  Though  such  as  do  believe  may  suffer  a  partial  declension,  yet 
they  shall  not  draiv  hack  unto  perdition.  There  are  seasons  in 
the  christian  life  when  faith,  hope,  and  love  may  be  on  the  decline;  and 
owing  to  inward  conflicts  and  outward  difficulties,  the  believer  may 
sometimes  be  left  to  sink  low  and  become  feeble ,  but  the  Lord  has 
promised  to  be  as  the  dew  unto  Israel,  and  they  shall  revive  as  the 
corn,  grow  as  the  vine,  and  cast  forth  their  roots  as  Lebanon.  Hos. 
xiv.  5 — 7. 

n.  Endeavour  to  distinguish  between  those  who  draw  back  to  per- 
dition, and  those  who  believe  to  the  saving  of  the  soul. 

It  is  of  the  utmost  importance  for  us  to  know  our  real  state,  and  the 
class  to  which  we  belong ;  and  to  this  end  it  is  necessary  to  have  some 
insight  into  human  nature,  and  especially  an  intimate  acquaintance  with 
our  own  hearts. 

The  final  issue  of  our  christian  profession  is  a  serious  concern. 
When  a  person  sets  out  in  the  ways  of  God,  we  cannot  tell  what  will 
be  the  result ;  whether  he  will  continue  to  the  end,  or  draw  back  unto 


201 

perdition.    On  this  account  we  must  often  feel,  not  only  for  one  another, 
but  each  one  for  himself. 

There  are  however  some  things  by  which  saving  faith  may  be  known  ; 
and  in  general,  the  final  issue  of  our  religious  profession  will  depend 
upon,  and  be  determined  by,  the  principles  in  which  it  originates  ;  or 
whether  we  come  in  by  the  door  of  the  sheepfold,  or  climb  up  some 
other  tray. 

1.  Then,  those  who  walk  in  the  ways  of  religion  merely  through  cus- 
torn,  or  from  the  mere  principles  of  education,  will  be  likely  in  a  time 
of  trial  to  draw  back;  while  those  who  really  believe,  will  keep  on  in 
spite  of  all  opposition.  No  doubt  there  are  many  who  would 
never  have  thought  of  being  christians,  if  they  had  not  been  brought  up 
under  some  sort  of  profession.  But  if  this  be  the  origin  of  our  religion  ; 
if  we  attend  upon  the  gospel,  and  profess  to  receive  its  doctrines  because 
our  fathers  did  so  before  us,  it  is  nothing  worth.  Those  who  act  on 
this  persuasion,  having  no  principles  of  their  own,  will  never  stand  in 
the  day  of  trial,  much  less  will  they  be  saved  at  last.  They  may  go  on 
till  overtaken  by  some  temptation,  or  beset  with  some  difficulty,  and  then 
they  will  give  up  religion  as  a  thing  of  which  they  are  grown  tired.  If 
danger  comes  they  will  flee  before  it,  and  cannot  e-ndure  cruel  mock- 
ings,  or  persecution  for  Christ's  sake.  Such  will  sometimes  go  on  in 
religion  till  they  conceive  themselves  slighted  or  ofTended,  and  then  they 
turn  their  backs  and  mingle  with  the  world. 

Not  so  the  true  believer.  Afflictions  and  persecutions  for  Christ's 
sake  give  him  no  offence;  whether  honoured  or  despised,  he  will  still 
seek  the  honour  that  cometh  from  God  only.  Tribulations  will  endear 
the  Saviour  to  him  so  much  the  more,  and  so  much  the  more  will  he 
feel  his  need  of  him.  Amidst  all  his  suffarings  he  will  be  ready  to  say 
with  Paul,  None  of  these  things  move  me,  neither  count  I  my  life  dear 
unto  myself.  If  allured  by  worldly  temptations,  the  believer  will  over- 
come by  the  blood  of  the  Lamb;  or  if  he  sufler  a  defeat,  he  will  return 
like  Peter  to  the  contest  with  great  ardour,  and  shall  overcome  at  last. 

2.  Those  who  enter  on  a  prolession  of  religion  because  it  happens  to 
be  the  custom  of  the  times,  or  of  the  ])lace  in  which  they  lire,  will  be 
likely  to  relinquish  their  attachment,  where  opposite  principles  prevail. 

Christianity  was  the  prevailing  religion  in  the  apostles'  time, 
and  was  commonly  professed  in  the  land  of  Judea.  In  Jerusalem  espe- 
cially there  was  a  great  multitude  of  christians,  who  for  a  time  at  least 
were  held  in  public  estimation,  'continuing  daily  in  the  temple,  and 
liaving  favour  with  all  the  people.'  Hence  Ananias  and  Sapphira  were 
willing  to  join  the  party,  and  even  to  sacrifice  some  of  their  property  for 
that  purpose.  So  also  when  the  gospel  prevailed  in  the  city  of  Samaria, 
Simon  Magus  himself  wished  to  be  baptized.  But  a  profession  of  reli- 
gion that  is  merely  influenced  by  example,  will  not  stand  in  a  time  of 
danger  and  reproach;  all  such  professors  will  draw  back  to  perdition, 
for  their  hearts  are  not  right  in  the  sight  of  God. 

It  is  far  otherwise  with  true  believers.  They  are  like  Elijah,  who 
when  all  had  bowed  the  knee  to  Baal,  would  stand  alone  for  God.  The 
pious  Jews  in  their  captivity  could  not  forget  Jerusalem,  though  the  hea- 
then around  them  had  forgotten  it,  and  long  since  rased  it  to  its  founda- 


202 

tion.  Neither  can  the  christian  forget  his  Saviour,  who  lives  continually 
in  his  heart  by  faith.  The  believing  Hebrews  had  withstood  a  great 
fight  of  afflictions,  and  Paul  hoped  they  would  still  endure. 

3.  Such  as  have  never  been  convinced  of  the  great  evil  of  sin,  and 
of  the  utter  insufficiency  of  all  worldly  good,  will  be  in  danger  of  going 
back  again  to  the  world.  Like  Demas,  if  an  opportunity  offers 

of  getting  wealth,  they  will  give  up  the  advantages  of  religion.  Or  like 
the  Israelites,  they  will  be  longing  after  the  fleshpots  of  Egypt,  when 
they  get  into  the  wilderness.  Lot's  wife  is  also  a  sample  of  this  sort  of 
professors,  in  looking  back,  and  lingering  after  Sodom. 

But  it  is  not  so  with  real  christians,  who  have  seen  the  evil  of  sin,  and 
the  vanity  of  all  created  good.  Their  attachment  to  the  gospel  may  sub- 
ject them  to  worldly  losses,  to  poverty  and  contempt ;  but  they  cannot 
on  that  account  forsake  the  Lord.  Like  Ruth  they  will  feel  that  they 
must  go  on,  and  cast  in  their  lot  with  the  people  of  God,  let  that  lot  be 
what  it  may.  Having  known  so  much  of  the  bitterness  of  sin,  they 
cannot  now  do  without  a  Saviour,  and  a  great  one ;  and  are  constrained 
to  say  with  Peter,  To  whom.  Lord,  should  we  go :  thou  hast  the  words 
of  eternal  life. 

4.  Such  as  enter  upon  the  ways  of  God  from  sudden  and  violent 
alarms  of  conscience,  and  not  from  a  proper  conviction  of  the  judgment, 
or  from  real  love,  are  in  danger  of  apostacy.  They  will  go  back 
again  when  the  alarm  is  over,  or  sink  into  carnal  security  when  they 
have  got  the  better  of  their  fears.  Many  have  been  under  strong  con- 
viction, and  while  in  that  state  have  been  diligent  in  seeking  the  Lord, 
as  a  means  of  pacifying  conscience  ;  and  when  conscience  is  made  easy, 
they  will  either  turn  to  open  sins,  or  gradually  decline  in  their  attach- 
ment to  the  gospel. 

But  it  is  not  so  with  those  who  believe  to  the  saving  of  the  soul. 
They  feel  an  abiding  sense  of  danger,  and  cannot  relinquish  their  hold 
of  Christ ;  neither  can  they  be  persuaded  to  leave  the  ark  till  the  waters 
of  the  flood  are  abated,  and  they  are  safely  landed  in  glory. 

5.  Those  who  make  religion  to  consist  in  joy  or  grief  at  first  con- 
version, are  in  danger  of  being  deceived,  and  so  of  drawing  back  to  per- 
dition. True  religion  is  not  a  transient  feeling,  nor  is  repentance 
the  work  of  a  day,  but  of  a  whole  life.  The  work  of  faith,  the  labour 
of  love,  and  the  patience  of  hope,  will  all  become  habitual,  wherever 
they  have  commenced  under  the  influence  of  renewing  grace.  The  life 
which  I  now  live  in  the  flesh,  says  the  apostle,  I  live  by  the  faith  of  the 
Son  of  God,  who  loved  me,  and  gave  himself  for  me.  True  faith  is  a 
principle  that  will  never  cease  to  operate,  till  it  has  completed  all  the 
work  of  saving  the  soul. 

How  necessary  then  to  examine  well  our  motives  in  all  we  do  in  re- 
ligion, to  see  that  our  profession  originates  in  principle,  and  that  our 
hearts  are  right  in  the  sight  of  God. 

Such  as  have  made  no  direct  profession  of  the  gospel  ought  to  be  re- 
minded, that  a  state  of  neutrality  is  utterly  impossible,  and  that  affected 
indifference  will  be  construed  into  direct  and  positive  enmity.  Luke 
xi.  33. 


203 


PRIVILEGES  OF  A  CHRISTIAN  COUNTRY. 

In  Judah  is  God  hiown,  his  name  is  great  in  Israel.  In  Salem 
also  is  his  tabernacle,  and  his  dwelling-place  in  Zion. — Psalm  Ixxvi. 
1,2. 

This  psalm  does  not  appear  to  have  been  written  by  David,  but  in  later 
times.  Its  contents  seem  to  intimate  that  it  was  written  on  the  over- 
throw of  Sennacherib's  army,  probably  by  Hezekiah  or  Isaiah,  and 
committed  to  the  sons  of  Asaph  to  be  sung  in  the  temple  worship. 

I.  Offer  a  few  general  remarks  on  the  text. 

1.  The  great  honour  and  happiness  of  Israel  consisted  in  having  Je- 
hovah for  their  God,  as  it  was  from  the  beginning.  Dcut.  xxxiii.  26 — 
29.  Here  they  stood  upon  high  ground  in  comparison  of  the  world 
around  them.  Many  other  nations  were  superior  to  them  in  wealth  and 
greatness,  like  the  high  hills  of  Bashan  that  looked  down  upon  Zion  with 
contempt ;  many  also  excelled  them  in  science,  as  Greece  and  Rome.  But 
Zion  was  holy  ground,  the  dwelling-place  of  the  Most  High.  Deut. 
xxvi.   19. 

2.  Observe  the  distribution  of  the  honour.  All  Israel  had  a  share, 
but  Judah  especially,  and  Zion  most  of  all ;  for  accordingly  as  God 
was  near  to  them,  such  was  their  glory.  Zion  therefore  was  the  glory 
of  Israel,  and  the  church  of  God  is  the  glory  of  any  nation,  and  her 
glory  is  that  God  is  there.     Psalm  cxlviii.  14. 

3.  The  favourable  regard  to  Israel  is  worthy  of  notice,  on  account  of 
the  time  referred  to.  For  the  last  three  hundred  years  God's  name  had 
not  been  great  in  Israel,  for  it  was  dishonoured  by  the  prevalence  of  idol- 
atry :  and  only  a  little  while  before  this  period,  Israel  was  carried  away 
captive  by  the  Assyrians,  and  a  remnant  only  was  left.  Hezekiah  felt 
much  for  these,  and  included  them  in  the  pale  of  the  church.  Chron. 
XXX.  5,  6. 

4.  That  which  was  then  confined  to  Israel  and  Judah,  has  since  been 
extended  to  a  considerable  part  of  the  heathen  world.  This  was 
promised,  to  grace  the  reign  of  the  Messiah,  Avho  was  to  be  God's  sal- 
vation to  the  ends  of  the  earth.  The  seed  of  Abraham  are  chosen  and 
reserved  for  the  same  purpose,  and  their  conversion  is  to  be  the  life  of 
the  world.  At  present  we  may  gratefully  apply  the  language  of  the  text 
to  ourselves :  In  Brilian  God  is  known,  his  name  is  great  in  England. 
In  our  towns  and  cities  is  his  tabernacle,  and  his  dwelling-place  is  in  his 
church. 

5.  The  scene  of  operation  is  enlarged,  so  also  is  the  medium  of  know- 
ledge. God  was  then  known  as  the  God  of  Abraham,  as  the  Lord  God 
of  Israel ;  and  as  such  he  was  a  refuge  for  them.  But  now  he  is  known 
as  the  God  and  father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  him.  He  is  now  a  refuge  for  us,  even  for 
the  chief  of  sinners. 


204 

II.  Consider  the  great  advantage  in  living  in  an  age  and  country  where 
God  is  known. 

1.  Connpare  ow'  advantages  with  those  who  live  in  heathen  lands,  in 

reference  to  happiness  even  in  the  present  life.  There  are  many  mise- 
ries peculiar  to  heathens  ;  and  among  these  the  offering  up  of  human 
sacrifices.  Psal.  xvi.  4.  Or  suppose  the  advantages  were  equal  as  to 
the  present  life,  yet  misery  in  a  greater  or  less  degree  is  the  common  lot 
of  man,  and  the  difference  is  still  extreme;  the  one  has  a  God  to  flee  to, 
the  other  none.  Famine,  pestilence,  and  war  have  been  where  God's 
name  is  known  ;  but  here  there  is  a  covert  from  the  storm.  But  how 
appalling  to  behold  multitudes  dying  without  succour,  and  without  hope  ! 
Besides  these  public  calamities,  there  is  a  great  variety  of  domestic  trials  ; 
but  under  all  we  have  a  place  of  refuge,  and  the  everlasting  arms  are 
underneath. 

2.  Compare  our  state  with  theirs,  in  reference  to  the  world  to  come. 
Men  of  all  nations,  ages,  and  classes  know  that  they  are  sinners,  and 
must  die.  The  Philippian  jailor  felt  this.  But  where  is  there  a  i-efuge 
from  the  wrath  to  come;  and  who  could  have  answered  his  question? 
It  is  here  only,  in  a  christian  land,  that  the  pardon  of  sin  is  revealed. 
All  besides  is  darkness,  and  men  must  die  without  hope,  or  with  one 
that  will  deceive.  They  may  flee  to  their  superstitions,  but  it  will  not 
avail  them.  Believers  in  Christ  only  are  assured  of  a  blessed  immor- 
tality.    2  Cor.    V.   1. 

3.  Observe  the  terms  in  which  the  grace  and  condescension  of  God 
are  expressed.  "  He  is  known,  his  tabernacle  is  with  us,  and  he  dwells 
in  Zion."  This  was  the  great  privilege  of  Israel,  and  they  alone  could 
say,  '  Is  not  the  Lord  in  Zion ;  is  not  her  King  in  her  ?'  This  now  is 
true  of  all  the  churches  of  the  saints,  to  whom  he  has  given  gifts,  that 
the  Lord  God  might  dwell  among  them.     Psal.  Ixviii.  18. 

III.  Improve  the  subject. 

1.  Though  these  are  great  advantages,  they  will  not  avail  us  without 
personal  religion.  What  if  God  should  be  known  in  this  country,  still 
the  great  question  is,  do  we  know  him  ?  Some  may  have  to  say,  Truly 
God  was  known  in  my  native  land,  in  my  town  and  neighbourhood  ;  but 
I  lived  and  died  a  heathen,  a  Sabbath  breaker,  and  refused  to  barken  to 
his  word.  He  was  known  to  my  forefathers  in  my  family,  and  in  the 
congregation  where  I  attended ;  but  I  took  no  heed  and  my  attendance 
was  all  in  vain.  I  had  the  form  of  godliness,  but  not  the  power. 
What  if  he  dwells  in  Zion,  and  his  tabernacle  be  with  us,  and  yet  he 
has  no  dwelling  in  our  hearts?  To  be  in  such  a  nation,  such  a  town  or 
place,  and  yet  to  be  without  God,  is  to  be  in  the  condition  of  Chorazin 
and  Bethsaida.  exposed  to  tenfold  condemnation.     Matt.  xi.  21,  22. 

2.  Where  God  makes  his  dwelling-place,  let  it  be  our  concern  to 
make  it  ours,  and  to  seek  it  as  the  first  of  all  our  privileges.  Psalm  xxvii. 
4.  cxxxii.  6,  7. 

3.  If  we  duly  appreciate  our  advantages,  we  shall  be  concerned  to 


205 

extend  them  to  others,  and  to  diffuse  the  light  all  around  us.     There  can 

be  no  temi)talion  to  keep  our  religious  privileges  to  ourselves ;  they  in- 
crease in  value  in  proportion  as  they  are  communicated.  Psal.  Ixvii.  1,  2. 


THE  DIFFICULTY  OF  BEING  SAVED. 

Strive  to  enter  in  at  the  straight  gate  :  for  many,  I  say  unto  you,  will 
seek  to  enter  in,  and  shall  not  be  able. — Luke  xiii.  24. 

Our  Lord  rendered  himself  familiar  with  those  to  whom  he  preached, 
and  both  permitted  and  encouraged  them  to  ask  him  questions.  The 
text  is  an  answer  to  one  who  proposed  an  unwise  question,  relating  not 
to  his  own  salvation,  but  the  salvation  of  others.  Christ  did  not  grati- 
fy his  curiosity,  but  directed  his  attention  to  what  properly  concerned 
himself. 

By  the  "straight  gate"  is  not  meant  the  gate  of  entrance  into  the 
kingdom  of  God°on  earth,  but  to  the  kingdom  of  glory.  None  seek  to 
enter  into  the  former,  and  are  not  able ;  but  many  shall  seek  to  enter 
into  the  latter,  and  shall  not  be  able :  ver.  2.3 — 28. 

The  "  striving,"  to  which  we  are  exhorted,  expresses  not  merely  the 
exercises  of  mind  at  first  conversion,  but  throughout  the  whole  life.  We 
must  strive  and  agonize  continually,  that  we  may  enter  into  the  king- 
dom at  last. 

I,  Explain  the  counsel  given  us  by  our  Lord. 

If  ever  we  obtain  eternal  life,  we  must  not  trifle  with  the  concerns  of 
our  souls,  but  be  in  real  earnest.  The  way  to  heaven  is  a  race,  and  we 
must  not  loiter ;  it  is  a  warfare,  and  we  must  not  beat  the  air. 

This  "striving"  comprises  at  least  two  things— striving  with  God  in 
prayer,  and  striving  against  sin,  which  would  impede  our  progress  to- 
wards  heaven. 

More  particularly — 

1.  A  sense  of  our  sinful  and  lost  condition  is  necessary  to  our  striv- 
ing with  success.  Without  this  no  one  will  be  in  earnest,  but 
wUl  trifle  with  religion.  We  may  pray,  but  unless  we  have  a  deep  sense 
of  our  guilt  and  unworthiness,  it  will  be  mere  formality.  But  if  our  lost 
condition  be  duly  realised,  it  will  teach  us  to  pray  like  the  publican, 
God  be  mercifurto  me  a  sinner.  It  will  cause  us  to  wrestle  like  Jacob, 
to  plead  like  Ruth,  and  like  the  woman  of  Canaan  to  take  no  denial. 
Matt.  XV.  25—28. 

2.  A  conviction  of  oi/r  utter  helplessness,  and  exposedness  to  the  just 
displeasure  of  God,  is  implied  in  our  striving  to  enter  into  the  kingdorn. 

No  man  will  ever  be  in  earnest  without  this,  and  hence  it  is 
that  multitudes  never  seek  the  Lord  at  all.     They  see  nothing  of  their 
danger,  nothing  of  their  helplessness  and  misery,  nothing  of  the  wrath 
Vol.  II.         27 


206 

of  God,  and  how  much  that  wrath  is  deserved.  But  if  all  this  is  per- 
ceived and  deeply  felt,  it  will  make  us  like  one  who  is  sueing  for  his  life, 
knowing  that  his  eternal  all  is  at  stake, 

8.  An  apprehension  of  the  inestimable  worth  of  the  heavenly  prize, 
of  an  interest  in  Christ  and  the  promises  of  eternal  life,  is  implied  in  our 
striving  to  enter  in  at  the  straight  gate.  It  was  thus  with  Paul, 

who  counted  all  things  but  loss,  that  he  might  win  Christ,  and  be  found 
in  him.  Phil.  iii.  8 — 14.  It  is  this  that  will  enable  us  to  bear  every  loss, 
and  encounter  every  difficulty.  For  this  the  blessed  martyrs  strove,  and 
resisted  even  unto  blood.  For  this  we  also  shall  be  willing  to  deny 
ourselves,  take  up  the  cross,  and  follow  Christ,  if  we  may  but  enter  into 
the  kingdom  at  last. 

II.  The  motives  by  which  this  counsel  is  enforced. 

These  are  chiefly  derived  from  the  consideration  of  the  awful  con- 
dition of  those  who  will  be  finally  lost,  or  who  "  will  seek  to  enter  in, 
and  shall  not  be  able." 

1.  Their  character  is  described  as  being  strangers  to  God,  and 
workers  of  iniquity,  ver.  27.  They  made  a  profession  of  the 
gospel,  but  had  no  close  dealing  with  God,  nor  close  walking  with  him. 
They  were  known  to  the  ministers  of  the  gospel,  and  to  christian  friends, 
but  were  unknown  to  Christ.  They  were  all  the  while  strangers  to 
true  religion,  and  under  the  dominion  of  sin.  This  then  is  a  reason  for 
us  to  be  in  earnest,  that  we  may  avoid  their  condemnation. 

2.  The  self-deception  they  were  under,  is  strongly  marked.  They 
had  high  expectations,  and  anticipated  an  abundant  entrance  into  the 
kingdom  of  God.  And  why  were  they  so  confident?  (1)  On 
account  of  their  relation  to  the  godly.  In  the  same  manner  the  Jews 
boasted  of  having  Abraham  for  their  father,  and  many  now  depend  on 
their  christian  parentage.  (2)  On  account  of  the  means  of  grace 
which  they  enjoyed  :  "  thou  hast  taught  in  our  streets,"  ver.  26.  Thus 
many  value  themselves,  by  comparing  themselves  with  infidels. 

(3)  They  were  also  admitted  io  christian  ordinances.  "  We  have  eaten 
and  drunk  in  thy  presence."  Thus  many  are  acknowledged  as  chris- 
tians, who  will  not  be  owned  at  the  last  day. 

3.  The  awful  disappointment  they  will  meet  with,  seeking  to  enter 
in,  but  shall  not  be  able.  Their  hope  shall  be  turned  into  despair,  and 
instead  of  being  admitted,  they  shall  be  "  thrust  out,"  ver.  28.  The 
door  will  be  shut,  and  all  their  importunity  be  in  vain,  ver.  25. 

4.  Their  aggravated  doom,  which  will  be  heightened  at  least  by  two 
considerations.  The  admission  of  their  fathers,  Abraham,  Isaac,  and 
Jacob,  on  whom  their  expectations  were  founded,  ver.  28 :  and  the  ad- 
mission o[ l\\Q  gentiles,  whom  they  had  despised,  ver.  29,  30. 

Let  us  therefore  agonize  to  enter  in,  and  tremble  at  the  doom  of  these 
gelf-deceivers. 


207 


CHRISTIAN  FELLOWSHIP. 

But  if  we  walk  in  the  light  as  he  is  in  the  light,  we  have  fellowship 
one  with  another,  and  the  blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin. — 1  John  i,  7. 

The  apostle  had  just  been  inviting  others  to  fellowship  with  himself 
and  his  brethren,  urging  as  a  motive  that  their  fellowship  was  with  the 
Father,  and  with  his  Son  Jesus  Christ;  and  in  the  text  he  shows  what 
is  necessary  to  such  fellowship.  If  we  walk  in  darkness,  there  is  no 
truth  in  us;  but  if  in  the  light,  we  have  fellowship  one  with  another. 
He  does  not  say,  fellowship  with  God,  for  that  is  implied  in  our  walking 
in  the  light ;  and  that  is  it  which  fits  us  for  communion  with  his  people. 

I.  Enquire  what  is  intended  by  "  walking  in  the  light." 

The  word  "  light "  is  sometimes  put  for  joy,  but  here  it  means  purity. 
In  general  it  relates  to  the  light  of  truth,  and  denotes  such  a  walk  as 
corresponds  with  it. 

1.  It  is  to  walk  so  as  to  make  the  glory  of  God  our  chief  end,  with 
a  pure  intention  to  serve  and  please  him,  having  a  single  eye  to  his 
glory  in  all  things.  Matt.  vi.  22. 

2.  It  is  to  make  the  divine  character  our  model,  to  walk  in  the  light 
"as  he  is  in  the  light."  To  walk  in  love,  for  God  is  love;  to  walk  in 
peace  with  all  men,  that  the  God  of  peace  may  be  with  us.  It  is  to  imi- 
tate God  in  his  goodness  and  tender  mercy.  Matt.  v.  44,  45.  Ephes. 
V.  1,  2. 

3.  It  is  to  make  the  will  of  God  the  rule  of  our  conduct,  to  take  all 
our  direction  from  thence,  how  we  are  to  serve  and  please  him,  and  not 
to  be  guided  by  tradition,  or  our  own  inclinations. 

4.  It  is  to  walk  worthy  of  the  Lord,  unto  all  well-pleasing;  to  be  in- 
fluenced by  the  principles  of  the  gospel,  and  to  have  our  general  conduct 
agreeing  therewith.  It  is  coming  to  the  light,  that  our  deeds  may  be 
made  manifest  that  they  are  wrought  in  God.  John  iii.  21. 

II.  Consider  the  blessings  connected  with  this  line  of  conduct. 

1.  Comwiwmora  im<A  Gorf,  which  is  evidently  included.  If  we 
walk  in  the  light,  we  are  of  one  mind  with  God,  and  shall  therefore 
walk  with  him,  and  ho  with  us.  If  engaged  in  his  service,  he  will  work 
with  us  and  by  us;  and  our  work  being  wrought  in  God,  shall  be  ap- 
proved in  his  sight.  If  called  to  suffer  ibr  him,  he  will  give  us  strength 
equal  to  the  day.  He  will  also  grant  us  liberty  of  access,  and  freedom 
to  plead  before  him.  Ephes.  iii.  12. 

2,  If  we  walk  in  the  light,  we  shall  have  fellowship  one  with  another. 

This  is  not  to  be  enjoyed  without  nearness  to  God,  for  that 
alone  is  the  life  of  christian  fellowship.  There  is  no  oneness  of  heart 
without  it,  nor  love  for  the  truths  sake  which  dwelleth  in  us.     But  if  we 


208 

walk  in  the  light,  it  will  not  only  remove  those  things  which  stand  in 
the  way  of  christian  communion,  but  will  naturally  lead  to  it,  and  we 
shall  learn  to  love  as  brethren.  There  may  be  much  civility  and  good- 
will towards  one  another,  where  there  is  no  communion  with  God  ;  but 
christian  alTeciion  cannot  exist  without  it.  If  we  decline  in  spirituality, 
we  shall  soon  be  as  far  ofT  from  God's  people  as  we  are  from  God 
himself. 

3.  Another  blessed  privilege  is,  we  shall  be  interested  in  the  atonement, 
and  "  the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin."  This 
is  an  unspeakable  advantage  ;  but  at  ihe  same  time  it  implies — (1)  That 
even  those  who  walk  in  the  light  have  need  of  forgiveness  and  cleansing 
grace,  as  well  as  others,  and  that  it  is  in  vain  to  pretend  to  be  without 
sin. — (2)  That  the  only  way  of  forgiveness  is  throvgli  the  blood  of 
Christ,  the  efficacy  of  which  is  sufficient  to  cleanse  from  "all  sin." — 
(3)  That  which  gives  efficacy  to  Christ's  sacrifice  is  the  dignity  of  his 
person,  as  "  the  Son  of  God." — (4)  Only  those  who  truly  walk  in  the 
light,  and  obey  the  gospel,  can  have  an  interest  in  the  atonement,  and 
shall  not  come  into  condemnation.  They  only  have  an  advocate  with 
the  Father,  and  come  to  the  blood  of  sprinkling.   1  John  ii.  1. 

We  learn  from  hence  the  necessity  of  personal  religion,  and  of  the 
renewal  and  sanctification  of  our  hearts.  Without  this  we  can  have  no 
communion  with  God  or  with  his  people,  no  forgiveness,  and  no  hope 
of  eternal  life. 

If  any  are  going  on  still  in  darkness,  in  error  and  in  sin,  and  yet 
flatter  themselves  that  all  will  be  well  at  last,  let  them  beware  of  so 
dreadful  a  delusion.  For  '  if  we  say  that  we  have  fellowship  with  God, 
and  walk  in  darkness,  we  lie,  and  do  not  the  truth,'  ver.  6. 


THE  BARREN  FIG-TREE. 

Now  in  the  morning,  as  he  returned  into  the  city  he  hungered. 
And  when  he  saw  a  fig-tree  in  the  way,  he  came  to  it,  and  found 
nothing  thereon,  but  leaves  only,  and  said  unto  it.  Let  no  fruit  grow 
on  thee  henceforward  for  ever.  Jlnd  presently  the  fig-tree  withered 
away.  And  when  the  disciples  saw  it,  they  marvelled,  saying,  Hoiv 
soon  is  the  fig-tree  withered  away. — Matthew  xxi.  18 — 20. 

After  the  labours  of  the  day,  in  the  city  and  in  the  temple,  it  was 
usual  with  our  blessed  Lord  to  retire  for  the  night  into  some  of  the 
neighbouring  villages.  Returning  in  the  morning,  it  is  said  he  hungered, 
and  sought  fruit  from  a  fig-tree ;  and  finding  none,  it  withered  at  his 
rebuke. 

I.  Consider  the  miraculous  fact,  as  it  is  here  related. 

Some  objections  have  been  made  to  our  Lord's  conduct  on  this  occa- 


209 

sion,  especially  as  it  is  said  by  another  evangelist,  that  « the  time  of  figs 
was  not  yet.'     Mark  xi.  12 — 14, 

But  to  this  it  may  be  answered,  (1)  That  '  the  time  of  figs'  means 
here,  the  time  of  gathering  them,  and  which  therefore  was  after  the 
time  of  bearing  fruit.  Of  course  the  tree  was  barren,  producini'^  '  noth- 
ing but  leaves.'  (2)  The  reason  why  Christ  cursed  the  tree  was  not 
merely  on  account  of  its  barrenness,  but  for  the  disappointvient  it  pro- 
duced by  its  promising  appearance;  for  he  '  came  to  it  afar  off,  if  haply 
he  might  find  any  thing  thereon.' 

That  the  fig-tree  was  really  barren,  is  evident  from  two  considera- 
tions :  (1)  Because  figs  appear,  if  there  be  any,  before  the  leaves. 
Cant.  ii.  13.  A  tree  therefore  covered  with  leaves  would  have  had  fruit, 
if  not  entirely  barren,  especially  as  the  gathering  season  had  scarcely 
commenced.  (2)  The  time  of  year  was  near  the  passover,  when  their 
corn  was  in  full  ear,  and  their  fruit  began  to  ripen.  If  the  tree  there- 
fore had  not  been  barren  and  worthless,  it  would  at  that  season  have 
produced  fruit. 

But  why  was  our  Lord  displeased,  let  the  tree  be  what  it  will.  Not 
on  account  of  the  tree,  certainly  ;  but  to  give  an  awful  lesson  to  those 
who  resembled  it  in  its  barrenness,  and  who  would  meet  with  a  similar 
doom.     Let  us  therefore, 

n.  View  the  fig-tree  as  an  emblem  of  the  Jewish  nation. 

Much  the  same  figure  of  speech  is  employed  in  Luke  xiii.  G — 9,  and 
in  Malt.  xxi.  33 — 43. 

1.  There  was  much  of  the  profession  of  religion  among  the  Jews, 
but  it  was  mere  profession.  They  pretended  to  love  God,  but  the  love 
of  God  was  not  in  them.  They  paid  great  attention  to  forms  and  cere- 
monies, but  neglected  the  weightier  matters  of  the  law,  judgment,  mer- 
cy, and  faith.  Matt,  xxiii.  23 — 28. 

2.  Christ's  coming  into  the  world,  and  to  his  own  nation,  was  like 
his  coming  to  the  fig-tree.  £Ie  came  into  his  vineyard,  and  to  the  men 
of  Judah  his  [ileasant  plant ;  and  he  looked  for  judgment,  but  behold  op- 
pression ;  for  righteousness,  but  behold  a  cry.  Isai.  v.  7,  God  said. 
Surely  they  will  reverence  my  Son  ;  but  they  said,  This  is  the  heir,  come 
let  us  kill  him.  Matt.  xxi.   37,  38, 

3.  The  curse  that  fell  upon  them  was  like  that  upon  the  fig-tree.  The 
Jewish  nation  withered  and  died  away,  and  was  cut  down  root  and 
branch.  The  fig-tree  was  not  suffered  in  future  to  bear  leaves,  of  which 
it  had  exhibited  such  profusion ;  so  neither  were  the  Jews  permitted  to 
bear  even  the  form  of  religion,  but  their  temple  and  their  altar  were  ut- 
terly destroyed,  and  they  have  ceased  to  be  a  nation  and  a  people. 

in.  The  text  is  applicable  to  individuals  of  every  age  and  country. 

1.  The  character  denoted  by  the  fig-tree  is  unprofitable,  the  cum- 
berer  of  the  ground  ;  persons  who  profess  religion,  but  bring  forth  no 
fruit  to  Christ;  especially  those  who  rise  high  in  profession,  and  yet 
have  nothing  but  a  name  to  live.     They  know  much,  but  have  no  love ; 


210 

are  full  of  religious  affection,  but  it  is  all  self-love.  They  are  zealous 
enough  for  outward  forms  and  circumstances,  but  have  no  love  to  the 
gospel ;  have  much  devotion,  but  no  true  benevolence. 

2.  The  curse  of  Christ  will  fall  on  such  characters,  and  they  shall 
be  burnt  up  as  chaff.  Matt.  xiii.  40 — 42.  The  curse  of  God  as  the 
Lawgiver  stands  against  us  as  sinners,  but  the  curse  of  the  Saviour  is 
still  more  dreadful,  because  from  that  there  is  no  deliverance,  and  there 
remaineih  no  more  sacrifice  for  sin.  John  iii.  18,  36,  This  is  the  curse 
that  is  denounced  against  formalists  and  hypocrites,  so  offensive  in  the 
sight  of  God,  and  so  odious  to  men.  Matt,  xxiii.  25,  33.  The  axe 
is  laid  to  the  root  of  the  tree,  and  it  is  hewn  down  and  cast  into  the  fire. 
Matt.  iii.  10,  12. 

Let  those  whose  consciences  answer  to  the  question  of  being  barren 
and  unfruitful  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ, 
beware  of  the  dreadful  consequences  ;  and  let  them  give  all  diligence  to 
make  their  calling  and  election  sure.    2  Pet.  i.  10. 


THE  MORTIFICATION  OF  SIN. 

For  if  ye  live  after  the  flesh,  ye  shall  die :  but  if  ye  through  the  spirit 
do  mortify  the  deeds  of  the  body,  ye  shall  live. — Romans  viii.  13. 

The  apostle,  though  writing  to  believers,  found  it  necessary  to  use  the 
most  searching  language,  and  to  warn  them  of  the  consequences  of  sin. 
Our  Lord  in  similar  terms  told  his  disciples,  that  unless  they  exercised 
the  severest  self-denial  they  could  not  enter  into  the  kingdom  of  God. 
Matt.  V.  29,  30. 

The  two-fold  description  in  the  text  points  out  to  us  the  way  of  death, 
and  the  way  of  life. 

I.  The  description  given  as  the  way  of  death  ;  it  is  to  '<  live  after  the 
flesh." 

The  term  "  flesh  "  is  put  for  the  corruption  of  our  nature,  or  for  hu- 
man nature  as  corrupt ;  so  when  men  had  corrupted  their  way  they  are 
called  "  flesh,"  Gen.  vi.  3.  It  is  the  same  as  being  carnal  in  opposi- 
tion to  what  is  spiritual ;  and  this  is  supposed  to  be  the  character  of  man. 
The  term  carnal  is  sometimes  partially  applied  to  christians,  as  in  1  Cor. 
iii.  3  :  but  where  carnality  totally  prevails,  it  leads  to  death.  Rom. 
viii.  6. 

"  Living  after  the  flesh,"  is  the  same  thing  as  following  its  dictates; 
fulfilling  the  desire  of  the  flesh  and  of  the  mind,  and  walking  according 
to  the  course  of  this  world. 

There  are  many  ways  in  which  men  may  be  said  to  live  after  the 
flesh,  some  of  which  are  the  following — 

1,  We  may  live  in  the  indulgence  of  fleshly  lusts,  and  this  is  what 


211 

the  world  in  general  seek  after.  We  all  have  our  pleasures  :  and 

the  great  question  is,  what  are  they  '?  Vain  amusements,  vain  company, 
eating,  drinking,  chambering,  and  wontonness.  Arc  these  your  element? 
Or  if'reslrained  by  motives  of  decency,  do  your  hearts  still  long  after 
them,  and  regret  that  religion  imposes  a  restraint?  If  so,  you  are  living 
after  the  flesh",  whatever  be  your  pretensions  to  the  contrary. 

2.  We  may  be  preserved  from  these  grosser  evils,  and  yet  be  under 
the  dominion  oi" feshly  xcisdom.  This  consists  in  worldly  and 
selfish  policy,  making  every  thing  bend  to  our  secular  interest,  and  going 
so  far  in  religion  as  is  consistent  with  that  interest,  and  no  farther. 
But  this  is  living  after  the  flesh,  and  leads  to  eternal  death. 

3.  We  may  neither  be  sensual  nor  avaricious,  but  have  a  thirst  for 
mental  improvement ;  and  yet  it  may  only  be  the  wisdom  of  the  flesh, 
which  is  foolishness  with  God.  1  Cor.  iii.  18—20.  Its  principles  are 
worldly,  and  its  aim  is  to  shine  before  men.  This  also  is  to  live  after 
the  flesh,  or  according  to  the  dictates  of  a  carnal  mind. 

4.  Our  religion  may  only  be  the  work  of  the  flesh,  the  offspring  of 
corrupted  reason.  Heresies  are  so  denominated,  because  they 
consist  of  doctrines  that  originate  in  a  depraved  heart,  and  are  gratify- 
ing to  human  pride.  Gal.  v.  19,  20.  Those  who  corrupted  the  gospel 
wfth  their  vain  philosophy,  were  professed  christians ;  yet  they  were 
pufied  up  by  a  fleshly  mind.  Col.  ii.  18.  This,  all  this  leads  to  death, 
eternal  death. 

II.  The  way  of  life  :  "  If  ye  through  the  Spirit  do  mortify  the  deeds 
of  the  body."— 

Sins  are  here  called  "  the  deeds  of  the  body,"  and  require  to  be 
"  mortified."  The  way  in  which  this  is  to  be  etfected,  is  "  through  the 
Spirit." 

1.  Sins  are  called  the  deeds  of  the  body ;  not  the  deeds  done  m  the 
body,  for  in  this  sense  all  actions  are  performed ;  but  those  sinful  deeds 
of  which  the  body  is  the  immediate  agent,  are  principally  intended.  Col. 
iii.  5.  It  is  the  flesh  that  lustcth  against  the  Spirit,  and  that  wars 
against  the  soul.  Gal.  v.  17.  1  Pet.  ii.  11.  Yet  not  the  flesh  simply 
considcied,  but  the  corruption  of  our  nature,  which  is  called  the  body  of 
sin  and  death.  Rom.  vii,  24. 

2.  These  deeds  of  the  body  are  to  be  mortified.  The  word 
here  is  strong;  it  means  lo  kill  or  put  to  death-,  but  it  is  not  too  strong 
to  agree  with  the  fact.  It  is  expressive  of  what  must  be  the  ami  in  this 
conflict.  The  object  of  sin  in  all  its  operations  is  the  ruin  and  destruc- 
tion of  the  soul,  and  the  aim  of  the  believer  must  be  the  utter  destruc- 
tion  of  sin.  There  is  so  much  danger  of  self-deception  however, 
in  reference  to  this  conflict,  that  it  is  highly  necessary  for  us  to  examine 
our  principles  and  motives.  Some  will  leave  their  sins  behind  them, 
while  they  go  up  to  worship,  or  on  other  occasions ;  others  feel  remorse, 
and  determine  to  oppose  sin,  when  they  are  heavily  afflicted,  and  are 
made  to  taste  some  of  its  bitterness.  Psal.  Ixxviii.  34.  But  in  all  this 
there  is  no  deadly  enmity,  no  real  mortification ;  the  sinner  is  soon  at 
peace  again  with  his  sins'.     If  any  thing  be  doric  to  purpose,  there  must 


212 

be  no  truce,  no  inlermi.ssion  of  the  warfare.  All  the  means  employed 
against  sin,  must  be  with  a  view  to  kill  and  destroy;  the  poisonous  weed 
must  not. only  be  cut  off,  but  rooted  out. 

3.  This  mortification  is  to  be  effected  through  the  Spirit.  This 

supposes  our  believing  in  Christ,  and  that  we  both  receive  and  depend 
upon  divine  influence.  All  self-righteous  attemps  to  mortify  sin  will 
come  to  nothing.  VVe  may  fast  and  pray,  retire  from  the  world,  and 
afflict  our  souls  ;  but  every  effort  must  be  made  in  the  strength  of  the 
Lord  God,  or  it  will  utterly  fail. 

The  influence  of  the  Holy  Spirit  in  this  work  consists, 

(1)  In  leading  us  to  Christ,  in  whose  death  we  find  the  strongest 
motives  for  the  death  of  sin.  By  his  cross  it  is  that  we  are  crucified  to 
the  world,  and  the  world  to  us.  Our  first  coming  to  Christ  gives  sin  its 
death  blow,  as  may  be  seen  in  the  case  of  Zaccheus ;  and  it  is  by  union 
and  nearness  to  him,  that  the  work  is  carried  on.  ' 

(2)  In  helping  our  praying  infirmities.  Prayer  is  one  of  the  prin- 
cipal means  of  mortifying  sin,  as  it  brings  us  more  immediately  into  the 
presence  of  God,  who  is  of  purer  eyes  than  to  behold  iniquity,  nor  can 
it  live  in  his  sight. 

(3)  In  acting  as  the  Comforter,  sin  is  mortified  through  the  Spirit. 
All  true  consolation  in  the  gospel  tends  directly  to  wean  us  from  the 
world  and  sin,  and  by  this  test  all  our  hopes  and  comforts  may  be  tried. 

The  end  of  this  path  is  eternal  life,  as  promised  in  the  text.  And  to 
him  that  overcometh,  Christ  will  give  to  eat  of  the  tree  of  life,  and  he 
shall  inherit  all  things.  Rev.  ii.  7,  17.  xxi.  7. 


CONVERSION  OF  THE  GENTILES. 

Simon  hath  declared  hoio  God  at  the  first  did  visit  the  gentiles,  to  take 
out  of  them  a  people fior  his  name. — Acts  xv.  14. 

It  was  a  long  time  before  the  Jews,  and  even  the  disciples  of  our  Lord, 
could  be  induced  to  believe  that  God  would  call  the  gentiles  by  his  grace. 
They  had  hitherto  had  no  part  in  Israel,  and  they  seemed  to  think  that 
they  never  would.  But  in  this  chapter  we  have  an  account  of  the 
Lord's  mercy  towards  them,  and  of  their  conversion  by  the  gospel :  and 
when  this  event  had  taken  place,  the  apostles  soon  found  that  it  was  ac- 
cording to  ancient  prophecy.  They  had  Iain  for  ages  and  ages  past  in 
sin  and  darkness,  and  now  they  are  visited  with  light  and  truth. 

I.  Notice  the  terms  by  which  their  conversion  is  expressed. 

1.  In  general  it  is  expressed  hy  the  Lord''s  visiting  the  gentiles.  This 
includes  several  interesting  particulars — 

(1)  It  implies  that  in  every  thing  relating  to  our  salvation,  God  is 
the  first  mover  ;  he  "at  the  first"  did  visit  the  gentiles.     But  for  this, 


213 

they  would  never  have  sought  him,  would  never  have  thought  of  enquir- 
ing aHer  God  their  maker.  Or  if  any  among  them  were  uneasy  with- 
out God,  they  could  never  have  found  him  :  all  their  thoughts  and  en-; 
quiries  on  this  subject  is  called  a  'feeling  after  him.'  Ch.  xvii.  27.  The 
world  had  had  sufficient  proof,  that  with  all  their  wisdom  they  knew  not 
God.  1  Cor.  i.  21. 

2.  God  visited  the  gentiles  by  sending  missionaries,  who  conveyed 
to  them  the  gospel.  Some  of  these  they  slew,  and  many  of  them  they 
persecuted ;  yet  it  was  in  this  way  that  the  seeds  of  truth  were  sown  in 
all  the  nations  of  the  earth.  Thus  also  he  visits  us,  by  sending  his 
ministers  from  time  to  time,  and  setting  up  his  tabernacle  in  our  towns 
and  villages. 

(3)  He  visited  them  in  a  way  of  providence,  both  by  judgments  and 
by  mercies.  He  left  not  himself  without  witness,  giving  them  rain  from 
heaven,  and  fruitful  seasons,  filling  their  hearts  with  food  and  gladness. 
But  the  goodness  of  God  did  not  lead  them  to  repentance,  nor  did  they 
like  to  retain  God  in  their  knowledge.  It  is  the  law  of  the  Lord  only 
that  converteth  the  soul,  and  maketh  wise  the  simple.  With  this  the 
Holy  Spirit  co-operates,  in  convincing  the  world  of  sin,  and  leading  men 
to  the  Saviour. 

2.  The  conversion  of  the  gentiles  is  expressed  more  particularly,  by 
the  Lord's  taking  out  of  them  a.  people  for  his  name.  This  is  the  end 
for  which  he  visited  them,  and  is  the  distinguishing  feature  of  true  con- 
version. 

(1)  Observe,  wherever  the  gospel  comes,  it  is  with  designs  of  mercy 
that  God  may  have  a  people.  How  affecting  is  this  language,  if  applied 
to  us  and  to  other  nations  of  the  world  !  Rom.  ix.  25,  26.  Wherever 
God  sends  his  gospel,  there  he  has  a  people :  where  the  gospel  departs, 
or  ceases  to  be  preached  in  its  purity,  there  is  no  longer  a  people  for 
God. 

(2)  The  sovereignty  of  divine  grace  in  all  this.  It  is  not  all  to  whonn 
the  gospel  is  sent  that  become  the  people  of  God,  but  those  only  to  whom 
it  is  applied  by  the  Holy  Spirit.  He  takes  "out  of  them"  a  people  for 
his  name.  This  accords  with  fact  in  all  places  and  ages  of  the  world ; 
for  wherever  some  are  saved  by  the  hearing  of  faith,  there  are  many 
who  wonder  and  perish.  Persons  may  be  called  christians  where  the 
gospel  comes,  and  may  think  themselves  so ;  but  they  only  are  so  in 
reality,  who  are  separated  and  distinguished  from  the  common  mass, 
and  come  out  from  among  them.  Congregations  are  called  christians, 
but  it  is  only  those  whom  the  Lord  hath  taken  out  from  among  them 
that  are  his  people.  It  is  the  same  with  families :  seldom  are  whole 
households  converted,  but  those  only  who  are  taken  out  from  the  rest. 
Jer.  iii.  14.  Those  who  are  thus  graciously  distinguished,  are  frequently 
the  most  unlikely ;  such  as  are  reckoned  babes  in  knowledge,  while  the 
wise  and  prudent  are  blinded  by  their  own  conceit.  Matt.  xi.  25.  1  Cor. 
i.  26—29. 

(3)  The  reason  assigned  for  the  conversion  of  sinners  is,  that  God 
may  have  a  people  "  for  his  name,"  for  his  own  honour  and  glory. 
Unless  God  had  a  people  in  the  world,  his  authority  would  not  be  re- 
spected, the  riches  of  his  grace  and  the  efficacy  of  his  gospel  would  be 

Vol.  II,         28 


214 

unknown.     God  therefore  will  form  a  people  for  himself,  that  they  may 
show  forth  his  praise.  Isaiah  xliii.  21. 

II.  Observe  the  wisdom  of  God  in  respect  to  the  time  when  he  visited 
the  gentiles,  to  take  out  of  them  a  people  for  his  name. 

1.  It  was  under  the  reign  of  the  Messiah,  "at  the  first,"  or  imme- 
diately on  his  ascension.  Then  was  the  Spirit  poured  out  from  on  high, 
and  the  wilderness  became  a  fruitful  field.  Isai.  xxxii.  15.  Mercy  then 
began  its  wonderful  career,  and  the  jubilee  was  sounded  amongst  all 
nations. 

2.  It  was  when  the  greater  part  of  the  Jewish  nation  had  rejected 
Christ.  Those  who  had  been  the  people  of  God  now  ceased  to  be  such, 
and  were  shortly  to  be  destroyed.  Israel  was  not  gathered,  and  there- 
fore God  would  take  out  of  the  gentiles  a  people  for  his  name.  Rom.  ix. 
24,  26. 

3.  It  was  a  time  when  great  and  importunate  prayer  was  made  by 
the  Church  of  God.  Acts  i.  14;  ii.  42.  Now  therefore  he  would  send 
the  gospel  far  oflf  among  the  gentiles. 

4.  It  was  when  extraordinary  efforts  were  making  for  the  spread  of 
the  gospel,  and  when  the  disciples  went  every  where  preaching  the  word» 
Acts  viii.  4. 


SELF-EXAMINATION. 

Examine  yourselves,  whether  ye  be  in  the  faith  ;  prove  your  own 
selves.  Know  ye  not  your  own  selves,  how  that  Jesus  Christ  is  in  you, 
except  ye  be  reprobates  ? — 2  Corinthians  xiii.  5. 

We  are  here  exhorted  to  a  duty  of  great  importance,  and  which  re- 
quires to  be  attended  to  with  the  utmost  care  and  fidelity. 

To  "  examine  "  means  to  inspect,  to  make  trial,  to  enter  upon  a  strict 
enquiry;  and  for  this  purpose,  to  commence  with  our  own  hearts.  To 
«'  prove"  is  to  try  ourselves  as  metals  are  tried :  if  found  pure,  they  are 
approved:  if  not,  they  are  rejected,  and  esteemed  as  reprobate.  Jer.  vi.  30. 

I.  Consider  the  characters  that  are  here  addressed. 

1.  The  exhortation  to  self-examination  is  not  addressed  to  manifest 
unbelievers,  for  it  would  be  sufficiently  evident  that  they  are  not  "  in  the 
faith,"  without  any  examination.  Many  who  attend  the  gospel 

are  still  in  this  situation  ;  instead  of  being  in  the  faith,  they  are  open 
enemies  to  it.  The  immediate  duty  of  such,  in  reference  to  this  subject, 
is  not  selfexamination,  but  to  repent  and  believe  the  gospel.  There  is 
such  a  communing  with  their  own  hearts  as  may  lead  to  a  conviction 
of  sin  ;  but  as  to  their  being  in  the  faith,  who  can  imagine  it,  while  they 


216 

are  living  without  God  in  the  world,  and  at  enmity  against  the  truth. 
Or  if  the  christian  faith  be  generally  and  loosely  admitted,  yet  it  does 
not  work  by  love,  nor  purify  the  heart,  nor  produce  any  of  the  fruits  of 
righteousness. 

2.  Neither  is  the  exhortation  directly  addressed  to  manifest  believers, 
for  this  would  in  part  be  unnecessary.  There  are  some  whose 
souls  prosper,  and  are  in  health,  abounding  in  the  work  of  faith,  and 
labour  of  love.  For  them  to  live  is  Christ,  and  to  die  is  gain.  Such 
characters  will  naturally  be  led  to  make  trial  of  themselves  as  David 
did,  Psal.  xxvi.  1 — 3 :  but  Paul  would  not  have  addressed  them  in  the 
language  of  the  text.  He  would  rather  have  said  to  them,  as  he  did  to 
the  believing  Hebrews,  '  But,  beloved,  we  are  persuaded  better  things 
of  you  ;'  or  as  Peter  to  the  believers  in  his  day,  '  Whom  having  not 
seen,  ye  love.'     Heb.  vi.  9.     1  Pet.  i.  8. 

3.  The  exhortation  is  addressed  to  doubtful  characters,  and  such 
were  many  among  the  Corinthians.  They  were  much  employed 
in  passing  censure,  and  sitting  in  judgment  upon  the  apostles  ;  and  Paul 
had  to  make  a  long  defence  of  himself  and  his  brethren  in  this  epistle. 
But  having  done  this,  he  turns  upon  them  with  wonderful  force  in  the 
language  of  the  text :  ver.  6. 

II.  The  question  at  issue :  "  Whether  ye  be  in  the  faith,"  or  true  be- 
iievers. 

1.  It  is  here  supposed  that  this  is  a  point  of  such  importance  as  to  in- 
volve our  salvation.  If  we  are  in  the  faith,  all  the  other  graces 
will  follow  in  the  train  ;  as  repentance,  love,  and  the  hope  of  eternal 
life.  If  not  in  the  faith,  it  matters  not  what  else  we  are;  our 
hopes  and  our  doings  are  all  in  vain,  John  iii.  36. 

2.  Ourbeing  in  the  faith  is  not  always  evident,  and  concerning  which 
we  are  liable  to  mistake.  Some  may  think  they  are  not,  when 
they  really  are,  their  evidences  being  obscured  by  some  partial  declen- 
sion ;  or  for  want  of  clearer  views  of  the  faith  of  the  gospel,  or  from 
natural  dejection  and  despondency  ;  in  which  state  of  mind  they  refuse 
to  be  comforted.  Others  may  think  they  are  in  the  faith,  when 
in  truth  they  are  not,  but  are  mere  nominal  christians.  Some  who  em- 
brace a  false  gospel,  or  a  distorted  system  of  evangelical  principles,  are 
often  extremely  confident  of  their  state  ;  but  it  would  become  them 
much  more  to  examine  themselves,  than  to  boast  of  their  election  of  God. 

III.  The  criterion  by  which  our  state  is  to  be  known,  namely,  "  That 
Jesus  Christ  is  in  us,  except  we  be  reprobates. 

If  we  be  in  the  faith,  Christ  is  in  us,  dwelling  in  our  hearts  by  faith. 
This  is  a  matter  so  evident,  that  the  apostle  supposes  them  to  know  it 
without  his  teaching.     But  how  does  Christ  dwell  in  his  people? 

1.  By  his  word,  the  indwelling  of  which  includes  the  indwelling  of 
the  Saviour.  John  xv.  7.  K  we  are  in  the  faith,  the  words  of  Christ 
will  be  sweet  and  acceptable  to  us.  His  doctrine  will  not  offend,  but 
will  be  to  us  the  words  of  eternal  life.  John  vi.  56,  68. 


216 

2.  By  his  Spirit,  and  the  same  mind  being  in  us  which  was  also  in 
Christ  Jesus.  Phil.  ii.  7.  If  so,  we  shall  cherish  the  same  disposition 
towards  God,  towards  man,  and  towards  ourselves.  Every  thing  that 
was  dear  to  him  will  be  dear  to  us;  the  name  of  the  Lord,  his  worship, 
his  people,  and  his  interest  in  the  world.  It  is  not  enough  to  have  Christ 
in  our  lips,  he  must  be  in  our  hearts :  we  must  possess  his  spirit,  or  we 
are  none  of  his.  Rom.  viii.  9. 

If  any  are  conscious  that  they  are  not  in  the  faith,  and  that  Christ  is 
not  in  them ;  let  them  remember  that  the  door  of  faith  is  still  open,  and 
ihey  may  enter  in  and  be  saved. 


FRUITS  OF  AGED  PIETY. 

The  righteous  shall  flourish  like  the  palm  tree,  he  shall  groiv  like 
a  cedar  in  Lebanon.  Those  that  be  planted  in  the  house  of  the  Lord, 
shall  flourish  in  the  courts  of  our  God.  They  shall  still  bring  forth 
fruit  in  old  age,  they  shall  be  fat  and  flourishing,  to  show  that  the 
Lord  is  upright.  He  is  my  rock,  and  there  is  no  unrighteousness  in 
him. — Psalm  xcii.  12 — 15. 

The  congregations  of  Israel,  like  those  in  modern  times,  were  com- 
posed of  various  characters ;  and  this  psalm,  which  was  written  for  the 
Sabbath  day,  draws  a  line  of  distinction  between  the  spiritual  and  the 
formal  worshipper.  It  teaches  us  that  true  spiritual  worship  consists  in 
giving  thanks,  ver.  4,  5.  It  then  describes  the  graceless  worshipper, 
and  pronounces  his  doom,  ver.  6 — 11.  In  the  text  the  spiritual  wor- 
shipper is  introduced,  with  the  great  advantages  which  he  enjoys. 

I.  Offer  a  few  explanatory  remarks  upon  the  text. 

1.  The  true  worshipper  is  compared  to  a  palm  tree,  an  evergreen,  in 
opposition  to  the  wicked  who  are  as  grass,  ver.  7.  They  are 
both  said  to  "  flourish,"  the  one  in  temporal  things,  in  wealth  and  fame; 
the  other  in  things  spiritual  and  divine.  The  one  is  only  for  a  little 
while,  and  to  be  cut  down ;  the  other  will  abide  for  ever.  The 
palm  tree  is  said  to  grow  under  the  greatest  pressure ;  in  this  it  is  an 
emblem  of  the  aged  saint,  growing  in  grace  under  the  weight  of  years, 
ver.  14.  What  is  still  more  singular,  the  palm  tree  is  not  only  an  ever- 
green, but  it  bears  fruit :  dates  grow  on  it  like  bunches  of  grapes.  Cant, 
vii.  10.  One  historian  remarks  that  this  tree  will  continue  to  bear  fruit 
for  seventy  years,  and  yield  nearly  four  hundred  pounds  weight  of  dates 
at  a  time.  If  so,  it  is  a  fit  emblem  of  a  fruitful  believer  in  the  decline 
of  life.  He  is  also  compared  to  the  cedar,  which  is  also  an  ever- 
green, distinguished  by  its  size  and  height. 

2.  The  fruitful  christian  is  likened  to  a  tree  planted  in  a  friendly 
soil,  even  "  in  the  house  of  the  Lord,"  which  is  like  a  garden  in  which 


217 

the  righteous  grow  up,  and  bear  fruit  to  old  age.  The  house  of 

the  Lord  is  indeed  a  genial  soil  to  all  believers,  who  arc  like  trees  planted 
by  the  rivers  of  water,  bringing  forth  fruit  in  their  season.  Psal.  i.  3. 
There  are  righteous  men  scattered  up  and  down  in  the  world, 
and  who  dwell  alone;  but  they  seldom  grow  much  ;  and  those  who  ne- 
glect the  ordinances  of  public  worship,  while  within  their  reach,  are  not 
likely  to  make  any  progress  in  religion.  Heb.  x.  25. 

3.  The  religion  of  those  who  are  thus  planted,  is  represented  as  beino- 
permanent.  They  "  still  bring  forth  fruit  in  old  age."  They 
are  not  like  those  who  in  a  time  of  temptation  and  persecution  wither 
away,  but  endure  to  the  end,  and  are  saved.  This  is  the  character  of 
a  real  christian,  and  no  one  besides  is  so. 

4.  Their  abiding  fruitfulness  shows  that  the  Lord  is  upright,  and 
that  there  is  no  unrighteousness  in  him.  If  he  were  a  hard  mas- 
ter, or  had  dealt  unkindly  with  them,  they  would  not  have  continued  in 
his  service  ;  but  to  the  end  of  life  they  can  speak  well  of  his  holy  name. 
Or  had  he  not  fulfilled  all  his  promises  towards  them,  their  faith  and 
patience  would  have  failed.  Josh,  xxiii.  14. 

II.  Notice  more  particularly  the  leading  idea  in  the  text,  and  that  is, 
the  fruits  of  old  age. 

Age  is  seen  in  the  works  of  nature  and  of  art,  in  the  vegetable  and 
animal  creation,  and  more  especially  in  the  human  frame,  where  all  is 
perishing  and  going  to  decay.  But  human  nature  does  not  improve  by 
age,  for  though  certain  vices  may  lose  their  power,  there  are  others 
which  gain  an  ascendancy,  in  proportion  as  years  increase.  It  is  not  so 
however  with  the  aged  christian:  in  him  tribulation  workelh  patience, 
and  patience  experience,  and  experience  hope.  Rom.  v.  3,  4. 

More  particularly — 

1.  Old  age  is  a  time  in  which  troubles  generally  bear  down  the 
spirits  ;  and  in  those  who  are  unsanctified,  they  commonly  produce 
peevishness  and  discontent.  But  in  the  aged  saint  they  produce 
meekness,  patience,  and  submission  to  the  will  of  God;  the  heart  is 
softened  by  adversity,  and  becomes  like  a  mellowed  soil.  The  fire  of 
youth  would  put  up  with  but  few  things,  but  age  with  every  thing  con- 
sistent with  truth  and  a  good  conscience,  for  the  sake  of  peace. 

2.  Old  age  is  a  time  in  which  experience  becomes  mature,  and  the 
judgment  is  ripened  into  decision  ;  but  if  unsanctified,  it  produces  invin- 
cible obstinacy.  In  an  aged  saint  it  is  otherwise  ;  the  large  ex- 
perience he  has  had  of  his  own  ignorance,  weakness,  and  depravity, 
makes  him  humble,  and  fills  him  with  the  meekness  of  wisdom.  There 
is  indeed  a  constitutional  meekness  in  some,  the  effect  rather  of  imbe- 
cility ;  but  in  aged  christians  it  is  the  product  of  true  wisdom.  They 
are  adorned  with  mercies,  kindness,  and  long-suffering;  and  these  are 
graces  that  sit  easy  upon  them.  Col.  iii.  12,  13. 

3.  It  is  a  time  in  w-hich  heaven  draws  near,  and  hope  goes  forth  to 
meet  it.  Unsanctified  old  age  is  generally  covetous  of  the  world, 
though  so  soon  to  leave  it.  The  lusts  of  the  flesh  have  spent  their  force, 
the  pride  of  life  has  lost  its  charms,  and  depravity  has  but  one  channel 


218 

left ;  here  therefore  it  runs  deeper  and  stronger  as  it  reaches  the  dread 
abyss.  But  the  aged  saint  is  looking  for  a  higher  and  a  better 

portion ;  his  language  is  like  that  of  tlie  aged  Paul,  '  I  am  now  ready  to 
be  offered  up,  and  the  time  of  my  departure  is  at  hand.'  The  body 
bows  and  leans  upon  a  staff,  but  the  spirit  cries  with  good  old  Jacob. 
'  I  have  waited  for  thy  salvation,  O  Lord.' 


UNPROFITABLE  HEARING  OF  THE  WORD. 

For  unto  us  was  the  gospel  preached,  as  well  as  unto  them  :  but 
the  ivord  preached  did  not  profit  them,  not  being  mixed  with  faith  in 
them  that  heard  it. — Hebrews  iv.  2. 

In  various  ways  does  the  apostle  set  before  these  believing  Hebrews 
the  example  of  their  forefathers,  many  of  whom  perished  through  unbe- 
lief. They  had  a  promised  land,  but  came  short  of  it:  let  us  therefore 
fear,  lest  we  should  lose  heaven  in  the  same  way,  ver.  1.  They  also  heard 
"  the  gospel,"  or,  the  good  news  of  deliverance  from  Egypt ;  but  it  did 
not  profit  them,  not  being  mixed  with  faith.  We  have  a  better  gospel 
preached  to  us,  but  let  us  take  care,  lest  by  a  dereliction  of  the  truth, 
we  perish  after  the  same  example  of  unbelief. 

I.  Consider  wherein  consists  that  gospel  which  is  preached  unto  us, 
and  whether  it  be  mixed  with  faith  in  them  that  hear  it. 

We  ought  not  to  take  it  for  granted,  that  what  we  hear  from  the  lips 
of  any  mere  man  is  certainly  the  gospel.  It  becomes  us  to  examine 
the  Scriptures  for  ourselves,  and  to  bring  every  doctrine  to  that  test. 
Isai.  viii.  20.  In  the  New  Testament  a  summary  is  given  us  of  the  gos- 
pel in  various  passages,  and  the  amount  of  all  is,  That  our  salvation 
is  of  grace,  through  the  redemption  that  is  in  Christ  Jesus.  1  Cor.  i. 
23.  XV.  1—3.  1  Tim.  i.  15.  1  John  v.  11. 

This  then  is  "  the  gospel,"  which  we  have  read  and  heard  :  and  now 
the  great  question  is  whether  it  be  mixed  with  faith.  We  have  probably 
understood  its  general  import ;  but  have  we  obeyed  it  from  the  heart 
and  received  the  truth  in  love  1  If  so,  it  will  to  us  be  glad  tidings,  and 
the  Saviour  will  be  precious,  as  he  is  to  all  them  that  believe. 

More  particularly — 

1.  The  gospel  supposes  the  purity  and  equity  of  the  divinelaw,  or 
no  such  expensive  sacrifice  would  have  been  made  to  honour  it  as  was 
made  by  the  cross  of  Christ.  The  awful  truth  is  attested,  that  he 

was  made  a  curse  for  us ;  but  if  the  law  were  not  holy,  just,  and  good ; 
that  sacrifice  might  and  ought  to  have  been  spared.  But  if  any  one  im- 
agines that  the  law  is  rigorous  and  unjust,  and  that  Christ  came  to  deliver 
us  from  it  as  an  evil ;  he  neither  does  nor  can  believe  the  gospel.  Rom. 
iii.  31. 


219 

2.  The  gospel  implies  the  exceeding  sinfulness  of  sin,  or  no  such 
sacrifice  would  have  been  required  for  its  expiation.  Sin  never 
appeared  so  heinous  as  in  the  cross  of  Christ :  hence  if  any  one  believes 
the  gospel,  the  more  he  thinks  of  Christ,  the  more  he  will  loathe  him- 
self for  his  own  vileness.  But  if  the  doctrine  of  the  cross  makes  a  person 
easy  in  his  sins,  he  neither  understands  nor  believes  the  gospel. 

3.  It  supposes  that  we  are  justly  exposed  to  the  wrath  to  come,  or 
Jesus  would  not  have  come  to  deliver  us  from  it.   1  Thess.  i.   10. 

We  were  in  the  very  pit  of  destruction,  and  he  descended,  not  only  from 
heaven,  but  into  the  deepest  abasement,  to  raise  us  up.  Do  we  then  be- 
lieve that  our  condemnation  would  be  just?  If  so,  we  shall  receive 
mercy  as  a  free  gift,  and  pardon  as  one  that  deserves  to  die. 

4.  It  supposes  the  utter  inmifficiency  of  all  our  doings  to  recom- 
mend us  to  God,  or  he  would  not  have  provided  for  us  a  better  right- 
eousness than  our  own,  by  the  obedience  of  his  Son.  Do  we 
believe  this?  If  so,  we  shall  forever  renounce  all  our  own  worthiness 
and  desire  only  to  be  found  in  Christ.  Phil.  iii.  9.  We  shall  no  longer 
go  about  to  establish  our  own  righteousness,  but  willingly  submit  to  the 
righteousness  of  God. 

5.  The  gospel  supposes  the  all- sufficiency  and  willingness  of  Christ 
to  save  all  that  come  to  him  by  faith.  Do  we  believe  this,  as 
one  of  its  distinguishing  properties?  If  so,  we  shall  come  to  him,  that 
■we  may  find  rest  to  our  souls.  Matt.  xi.  28.  But  if  we  despond,  and 
can  find  no  comfort  in  the  gospel;  if  we  are  looking  for  some  mectness 
to  warrant  us  to  come,  or  think  ourselves  willing  to  be  saved,  but  fear 
that  Christ  is  not  willing;  we  do  not  mix  faith  with  what  we  hear.  John 
vi.  37.  Heb.  vii.  25. 

6.  The  gospel  gives  assurance  of  mercy  to  the  most  unworthy,  to 
sinners  as  such,  without  any  regard  to  previous  character.  If 
we  believe  this,  we  shall  come  to  Christ  for  life  and  salvation,  and  come 
as  ready  to  perish.  But  if  we  want  to  take  encouragement  from  any 
thing  in  ourselves,  instead  of  relying  wholly  upon  the  overtures  of  mer- 
cy, we  do  not  mix  faith  with  what  we  hear. 

It.  Observe  the  consequences  of  hearing  the  gospel  with  faith,  or 
without  it. 

If  the  former,  it  will  be  to  the  saving  of  the  soul:  if  the  latter,  the 
word  preached  will  not  profit  us. 

If  we  hear  in  faith,  it  will  unite  us  to  Christ,  and  so  give  us  a  re- 
vealed interest  in  him.  We  shall  be  heirs  of  God  and  joint-heirs  with 
Christ  Jesus.  1  Cor.  i.  30.  Phil.  iii.  8.  .Tohn  i.  12. 

2.  If  we  mix  faith  with  the  gospel,  it  will  remove  a  load  of  guilt  and 
misery,  and  introduce  us  to  the  rest  which  Christ  has  promised.  Matt, 
xi.  29.   Rom.  v.  1.  Heb.  iv.  3. 

3.  If  we  hear  in  faith,  we  shall  have  access  to  God,  and  access  with 
confidence:  and  in  a  world  of  temptation  and  sorrow,  there  is  no  privi- 
lege like  this.  Ephes.  iii.   12.    Heb.  iv.   16. 

4.  Hearing  in  faith,  all  the  promises  become  ours  ;  and  as  it  was  with 
Abraham  when  he  went  abroad  to  view  the  land,  so  God  says  to  us, 
'  All  this  will  I  give  thee.' 


220 

5,  Eternal  life  will  be  the  portion  of  every  one  that  believes,  and 
they  already  receive  an  earnest  of  it  in  the  present  world.  John  iii.  36 ; 
xvii.   3. 

But  if  in  hearing  the  gospel  we  have  not  mixed  faith  with  it,  our  la- 
bour is  lost,  and  our  duties  are  of  no  avail :  our  present  advantages  will 
only  aggravate  our  future  doom. 

(1)  We  see  here  that  God  will  clear  his  gospel  from  all  the  reproaches 
cast  upon  it  by  infidels  and  unbelievers,  who  have  represented  it  as  a 
great  evil  in  the  world;  as  if  all  the  injuries  and  oppressions  inflicted  by 
professing  christians  were  the  effect  of  Christianity.  Whereas,  the  world 
did  not  believe  it,  or  these  evils  would  have  been  prevented. 

(2)  We  see  what  will  become  of  those  who  obey  not  the  gospel,  and 
do  not  mix  faith  with  hearing.  They  will  come  short  of  the  promised 
rest,  and  perish  in  the  wilderness.    Heb.  iii.  18,  19. 


CHRISTIAN  MODERATION. 

But  this  I  say,  brethren,  the  time  is  short;  it  remaineth,  that  both 
they  that  have  wives  be  as  though  they  had  none  ;  and  they  that  weep, 
as  though  they  wept  not;  and  they  that  rejoice,  as  though  they  re- 
joiced not;  and  they  that  buy,  as  though  they  possessed  not ;  and 
they  that  use  this  world,  as  not  abusing  it  ;  for  the  fashion  of  this 
world  passeth  away. — 1  Corinthians  vii.  29 — 31. 

We  are  here  taught  how  the  world  may  be  rendered  subservient  to 
religion,  and  how  to  derive  spiritual  advantage  from  all  the  concerns  of 
the  present  life.  There  is  nothing  in  the  Scriptures  to  check  our  ardour 
after  heavenly  things,  nor  need  there,  but  every  thing  to  increase  and 
inflame  our  love:  but  in  our  worldly  concerns  we  are  taught  the  duty 
of  moderation.  The  Scriptures  do  not  prohibit  the  use  of  worldly  good, 
they  only  teach  us  how  to  possess  it  with  advantage. 

I.  Notice  the  particulars  in  which  the  duty  of  moderation  is  to  be  ex- 
ercised. 

1.  In  our  attachments  to  our  nearest  and  dearest  friends,  to  those 
relations  which  are  the  foundation  of  all  others.  "They  that  have  wives 
are  to  be  as  though  they  had  none."  The  apostle  does  not  mean 
that  they  are  to  be  treated  with  indifference,  for  men  are  taught  to  love 
their  wives,  even  as  Christ  loved  the  church.  Ephes.  v.  25.  But  all  is 
to  be  in  subordination  to  the  love  of  Christ.  When  God  calls  us  to 
part,  we  are  to  yield  to  his  will.  The  patriarchs  wept  on  these  occa- 
sions, but  did  not  despair  as  if  they  had  lost  their  all.  Gen.  xxiii.  2. 

2.  In  our  sorrows  for  the  loss  of  earthly  good.  In  some  cases 
this  is  apt  to  rise  to  excess,  so  that  the  party  is  never  happy  any  more ; 


221 

but  this  shows  that  we  had  made  idols  of  what  God  had  given  us. 
Amidst  all  our  bereavements  it  becomes  us  to  say,  The  Lord  gave,  and 
the  Lord  hath  taken  away,  and  blessed  be  the  name  of  the  Lord  :  and 
when  friends  and  relations  die,  The  Lord  liveth,  and  blessed  be  my  rock. 
God  will  have  all  our  heart,  and  he  takes  away  our  enjoyments  that  it 
may  be  so. 

y.  In  our  joys  as  well  as  in  our  sorrows.  We  are  allowed  in 

the  day  of  prosperity  to  be  joyful,  but  our  joy  must  be  temperate;  and 
when  we  do  rejoice,  it  must  be  with  trembling.  If  unduly  elated  with 
prosperity,  it  portends  a  fall ;  and  if  inordinate  grief  overwhelms  us  in 
the  day  of  adversity,  it  shows  that  our  strength  is  small.  Eccles.  vii. 
14.  Prov.  xxiv.  10. 

4.  In  our  worldly  possessions.  He  that  thrives  in  his  busi- 
ness, and  is  heaping  up  riches,  is  in  danger  of  setting  his  heart  upon 
them;  yet  this  is  the  spirit  of  the  world,  and  not  that  of  a  real  christian. 
Psal.  xlix.  11 — 13.  We  are  to  consider  all  these  things  as  not  our 
own,  but  only  lent  us  for  a  season,  and  for  the  use  of  which  we  must 
give  an  account.   1  Pet.  iv.  10.   1  Tim.  vi.  17 — 19. 

5.  As  to  the  whole  of  what  pertains  to  the  present  world,  the  same 
duty  is  enjoined.  We  are  to  "  use  this  world  as  not  abusing  it,"  and  to 
beware  of  excess.  Our  concern  must  be  to  apply  every  thing 
to  the  purposes  for  which  it  is  given.  AH  our  earthly  comforts  are  to 
be  received  with  thanksgiving,  but  they  are  not  to  be  our  portion,  so  as 
to  take  the  place  of  God.  They  are  not  to  engage  our  thoughts  and  affec- 
tions, to  the  exclusion  of  heavenly  things,  nor  in  a  way  of  preference, 
for  this  would  be  inconsistent  with  the  love  of  God.  Neither  are  we  to 
value  ourselves  on  account  of  our  riches  or  worldly  possessions,  for  the 
Scriptures  attach  no  importance  to  such  distinctions.  We  are  to  con- 
sider ourselves  as  stewards,  not  as  masters  and  owners,  like  the  foolish 
Nabal.  1  Sam.  xxv.  11.  If  we  use  our  temporal  mercies  as  steps  to 
ascend  to  God,  if  we  see  his  hand  in  all,  and  employ  all  for  his  glory  and 
the  good  of  mankind,  the  world  will  not  hurt  us. 

II.  The  motives  by  which  this  duty  is  enforced  :  "The  time  is  short, 
and  the  fashion  of  this  world  passeth  away." 

1.  The  fleeting  nature  of  all  worldly  good.  It  is  of  short  duration, 
and  therefore  cannot  affect  us  much.  Short  pains  and  short  pleasures 
are  of  small  account,  for  they  will  soon  be  over;  and  what  is  life,  when 
we  look  back  upon  it?  It  is  even  a  vapour,  that  appeareth  for  a  little 
time,  and  then  vanisheth  away.  2  Cor.  iv.  17,  18. 

2.  The  want  of  reality  inaWlhese  ih'ings.  They  are  only  a  "fashion," 
a  shifting  scene,  that  forms  nothing  but  an  ideal  world.  Men  are  walk- 
ing  in  a  vain  show,  and  are  disquieted  in  vain.  Psal,  xxxix.  5,  6.  Plac- 
ing our  affections  on  worldly  possessions,  or  on  any  form  of  created 
good,  is  only  setting  our  eyes  upon  that  which  is  not ;  for  while  we  look 
at  it,  it  is  passing  away.  Prov.  xxiii.  5. 


Vol.  II.         29 


222 


THE  LATTER-DAY  GLORY. 

And  let  the  whole  earth  bellied  with  his  glory  :  Amen,  and  Amen. — 
Psalm  Ixxii.  19. 

This  is  the  last  psalm  that  David  wrote,  and  in  its  general  import  it 
agrees  with  his  last  words,  as  recorded  in  2  Sam.  xxi^i.  Both  of  them 
relate  to  the  coming  and  kingdom  of  the  Messiah,  of  which  his  heart 
was  full ;  and  he  never  seems  to  have  had  his  soul  more  enlarged  than 
when  meditating  on  this  subject.  The  glory  predicted  in  this  psalm 
may  relate  in  part,  and  more  immediately,  to  the  reign  of  Solomon,  yet 
it  is  evident  that  the  writer  looked  beyond  it,  to  the  reign  of  the  Messiah  ; 
and  of  this  we  need  no  greater  proof  than  the  text  itself. 

(1)  The  "  glory"  here  spoken  of  means  the  glory  of  God  as  the  God 
of  grace.  The  earth  was  already  full  of  his  glory  as  the  God  of  nature 
and  providence,  and  all  his  works  praise  him.     Isaiah  vi.  3. 

(2)  The  object  now  in  view  corresponds  with  the  original  design  of 
God,  in  all  he  did  for  Israel  ;  which  was,  not  that  the  blessing  should 
stop  with  them,  but  be  extended  to  all  the  world.  Gen.  xii.  2  Psal. 
Ixvii.  1.  2. 

(3)  This  design  agrees  with  the  prophecies  contained  in  this  psalm, 
particularly  ver.  8 — 17. 

(4)  It  agrees  with  that  affection  for  the  name  of  the  Lord,  expressed 
in  the  first  clause  of  the  verse  before  us  :  and  he  that  loves  that  holy 
name  will  desire  to  see  it  honoured,  and  long  for  the  day  when  the  earth 
shall  be  full  of  his  elory. 

Three  things  in  the  text  t3emand  attention  :  first,  what  is  implied  in 
the  prayer  of  David  :  next,  what  is  more  immediately  expressed  :  and 
lastly,  the  grounds  on  which  we  may  expect  this  prayer  to  be  answered. 

L  Notice  what  is  implied  in  the  petition. 

In  general  it  supposes,  that  the  earth  is  not  full  of  the  divine  glory : 
on  the  contrary,  its  present  state  in  a  great  degree  resembles  that  of  the 
old  world.  Gen.  vi.  11.  Things  are  indeed  better  than  they  have  been, 
better  than  they  were  in  David's  time.  God  was  then  known  only  in 
Israel,  and  his  dwelling-place  was  only  in  Zion :  but  now  he  is  known 
in  many  nations,  and  his  tabernacle  is  among  them.  The  kingdom  of 
Satan  has  received  a  shock,  from  which  it  never  shall  recover;  and  mil- 
lions have  come  from  the  east  and  from  the  west  to  sit  down  with  Abra- 
ham, Isaac,  and  Jacob  in  the  kingdom  of  God.  Still  however,  much 
remains  to  be  done  ;  for — 

1.  The  greater  part  of  the  earth  continues  to  be  overspread  with 
gross  idolatry,  and  all  its  atten<3ant  abominations.  God  is  not 
known,  nor  is  his  name  adored.  Satan  reigns  over  immense  regions 
undisturbed,  and  sin  without  controul.  The  state  of  the  eastern  nations 
affords  an  awful  proof  of  this  affecting  truth. 

2.  In  a  large  part  of  the  world  where  God's  name  is  acknowledged, 


223 

his  Son  and  his  gospel  are  rejected.  This  is  tBe  case  especial- 

ly with  those  nations  that  are  overspread  with  mahomedan  delusions, 
and  where  every  species  of  lasciviousness  and  cruelty  prevail.  Christ 
and  his  gospel  are  discarded,  and  a  rival  is  set  up  in  his  stead.  In  all 
nations  professing  Christianity  there  is  besides  a  groat  multitude  of  deists. 
3,  In  those  nations  where  the  name  of  Christ  is  acknowledged,  his 
truth  is  nevertheless  discredited  by  a  large  majority  ;  and  they  are  chris- 
tians in  name  only,  and  not  in  heart.  We  see  much  to  be  thank- 
ful for  in  the  beneficial  influence  of  the  gospel  upon  society  at  large,  yet 
we  are  far  from  seeing  all  things  put  under  Christ.  There  is  still  a 
great  deal  of  contempt  of  serious  religion,  a  prevailing  disposition  to  pro- 
fane the  Sabbath,  and  to  indulge  in  immoralities,  among  all  classes. 
At  present  therefore  the  earth  is  overspread  with  sin  and  darkness. 

II.  Notice  what  is  immediately  expressed  in  this  petition  :  "  Let  the 
whole  earth  be  filled  with  his  glory." 

The  glory  here  predicted  of  Christ's  kingdom,  is  prefigured  by  the 
glory  of  Solomon's  reign,  the  most  splendid  of  all  the  kings  of  Israel; 
and  there  are  several  points  of  resemblance. 

1.  The  honour  and  advancement  of  Solomon's  kingdom  was  preceded 
by  wars  and  great  calamities  in  the  reign  of  David.  Hence  he  was 
called  a  man  of  blood,  and  Solomon  a  man  of  peace.  This  how- 
ever was  one  way  in  which  God  filled  the  earth  with  his  glory,  as  in 
the  awful  judgments  upon  Pharaoh  and  Egypt.  Exod.  ix.  16.  After- 
wards he  filled  the  earth  with  his  glory  by  his  judgments  upon  Babylon. 
Hab.  ii.  14.  Thus  also  he  may  again  prepare  the  way  for  his  acts  of 
mercy,  by  his  judgments  upon  another  Egypt  and  another  Babylon. 
Rev,  xviii. 

2.  The  glory  of  Solomon's  reign  consisted  of  peace  and  rest :  and 
all  that  went  before  was  preparatory  to  it.  1  Kings  iv.  25.  A 
glorious  state  of  rest  and  safety  is  also  to  be  a  leading  feature  in  Christ's 
kingdom,  Isai.  xi.  10  ;  denoting  an  established  government,  succeeding 
to  wars  and  troubles,  as  Solomon's  peaceful  empire  succeeded  the  trou- 
bles of  David's  reign.  Two  things  in  particular  will  distinguish 
the  reign  of  Christ  in  the  latter  day — (1)  The  general  resort  of  Jews 
and  gentiles  to  the  Saviour.  Psal.  Ixxii.  11.— (2)  The  total  cessation  of 
all  oppression  and  persecution,  ver.  6 — 9. 

3.  Solomon's  reign  was  distinguished,  not  only  by  its  peace  and  rest, 
but  by  its  pvhlic  buildings,  wealth,  and  greatness.  It  was  then 
that  the  temple  was  built,  and  this  was  reckoned  more  glorious  than  the 
rest.  This  was  the  end  for  which  all  the  other  was  designed  ;  and  the 
building  up  of  the  spiritual  temple  will  be  the  result  of  all  the  overturn- 
ings  of  nations  and  of  empires  that  have  gone  before;  and  when  the 
Lord  shall  build  up  Zion,  he  shall  appear  in  his  glory.  Psal.  cii.  16. 
What  was  said  of  the  primitive  churclies,  Acts  ix.  31,  will  then  apply 
to  all  the  churches  of  Christ  on  earth.  But  before  the  whole 
earth  can  be  filled  with  his  glory,  it  must  first  be  filled  with  his  gospel^ 
and  Christ's  commission  to  his  servants  must  be  carried  into  execution. 
Matt,  xxviii.  18,  19.     The  divine  glory  will  then  be  seen,  in  the  abuo- 


224 

dance  of  his  faithfulness  and  truth.  The  church  itself,  no  longer  dis- 
figured with  the  meretricious  ornaments  of  the  mother  of  harlots,  will 
then  shine  forth  in  all  her  native  beauty  and  gracefulness,  as  the  bride, 
the  Lamb's  wife.  Rev,  xxi.  9. 

III.  The  grounds  on  which  we  may  expect  the  fulfilment  of  this  peti- 
tion to  which  David  has  put  his  "  Amen,  and  Amen." 

Judging  from  appearances,  and  the  revulsions  of  the  kingdom  of  anti- 
christ, the  prospect  is  somewhat  discouraging.  The  thorn's  and  the 
briars  of  paganism,  of  Mahomedanism,  of  popery,  and  of  false  religion 
everywhere  infest  the  ground,  and  hinder  the  spread  of  the  gospel :  but 
the  Lord  will  pass  through  them  and  burn  them  up,  and  who  shall  set 
them  in  battle  against  him  1  Isai.  xxvii.  4. 

1.  We  are  assured  that  the  whole  earth  shall  be  filled  with  the  glory 
of  God,  from  the  promises  made  especially  to  Christ ;  and  ihe  zeal  of 
the  Lord  of  hosts  will  perform  it.  Psal,  ii.  8.  Isai.  ix.  7.  xlix.  6.   liii.  11. 

2.  The  prophecies  and  promises  given  to  the  church  of  God,  ensure 
the  fulfilment  of  this  petition.  The  stone  cut  out  of  the  mountain  with- 
out hands  is  to  become  a  great  mountain,  and  fill  the  whole  earth;  a 
little  leaven  is  to  leaven  the  whole  lump  ;  and  the  kingdom  shall  be  given 
to  the  saints  of  the  Most  High.  Dan.  ii.  34,  35.  vii.  18,  27. 

3.  The  prophecies  already  accomplished,  add  to  this  assurance. 
These  are  the  first-fruits  of  the  harvest,  and  the  certain  pledge  of  all 
that  is  to  follow. 

While  however  it  becomes  us  to  be  looking  forward  on  behalf  of  the 
world,  let  us  not  forget  ourselves,  and  our  own  state  and  condition. 
What  would  it  profit  us,  if  all  the  world  were  saved,  and  we  ourselves 
be  lost?  Yet  if  the  interest  of  Christ  lies  near  cur  hearts,  it  will  show 
that  we  are  his  true  subjects,  and  faithful  friends.  In  that  case  also  we 
shall  reiterate  the  prayer  of  David  with  the  utmost  fervour  and  satisfac- 
tion, saying,  "  Thy  kingdom  come,  and  let  the  whole  earth  be  filled  with 
thy  glory  :  Amen,  and  Amen." 


LIFE  AND  SALVATION  IN  CHRIST  ALONE. 

And  this  is  the  record,  that  God  hath  given  to  us  eternal  life,  and  this 
life  is  in  his  Son. — 1  John  v.  11. 

These  few  expressive  words  contain  an  epitome  of  the  whole  gospel, 
which  in  a  preceding  verse  is  called  a  testimony  or  witness,  and  here  a 
record,  the  testimony  having  now  been  committed  to  writing.  The  term 
•*  record  "  also  denotes  the  permanency  of  the  gospel,  that  it  is  now  ir- 
revokable,  and  is  God's  memorial  unto  all  generations.  To  its  inviola- 
bility the  T|iree  in  heaven,  and  three  on  earth,  are  said  to  bear  witness. 


225 

ver.  7,  8.  Of  its  truth  and  certainty  every  believer  also  has  an  inward 
witness,  and  sets  to  his  seal  that  God  is  true;  but  every  unbeliever,  by 
rejecting  his  testimony  makes  God  a  liar,  and  comes  into  condem- 
nation. 

The  apostle  in  the  text  is  personating  believers,  when  he  says,  God 
hath  "  given  to  us"  eternal  life.  In  the  gift  of  Christ  _/br  us,  we  are 
considered  as  sinners;  but  in  the  bestowmcnt  of  eternal  life  vpon  us,  we 
are  considered  as  believers.  lie  that  believelh  on  the  Son  hath  ever- 
lasting life  ;  but  he  that  believeth  not  the  Son  shall  not  see  life.  John 
iii.  36. 

I.  Explain  and  illustrate  the  doctrine  of  the  text. 

1.  By  eternal  life  is  not  meant  merely  a  perpetuity  of  existence. 

God  in  creating  us  immortal  may  be  said  to  have  given  us  this 
already,  having  '  breathed  into  man  a  living  soul.'  Eternal  life  then  is 
the  opposite  of  eternal  death,  or  of  an  everlasting  separation  from  God, 
and  mcludes  the  enjoyment  of  endless  felicity. 

2.  Eternal  life  being  the  gift  of  God,  implies  that  we  have  forfeited 
all  by  sin,  and  that  it  can  never  be  obtained  by  our  own  obedience. 

It  was  comprised  in  the  covenant  of  works  made  with  pan  in  innocence, 
but  all  is  lost  by  disobedience.  The  law  which  was  ordained  unto  life, 
is  found  to  be  unto  death.  How  ignorant  soever  men  may  be  of  the 
great  evil  of  sin,  all  know  that  they  are  sinners,  and  therefore  might 
know  that  there  is  no  hope  of  eternal  life  from  any  worthiness  in  us ; 
and  that  if  ever  we  be  saved,  it  must  be  by  mere  grace. 

3.  This  life  being  in  his  Son,  informs  us  that  the  way  in  which  God 
bestows  it  upon  us  as  sinners  is  through  the  mediation  of  Christ. 

This  is  the  grand  peculiarity  of  the  gospel  :  hence  it  was  that  the  doc- 
trine of  the  cross  became  a  stumbling-block  to  the  Jews,  and  to  the 
Greeks  foolishness,  as  it  is  with  many  now,  who  are  ready  to  ask,  Why 
could  not  God  forgive  sin  without  an  atonement,  and  save  us  without  a 
Mediator.  Certainly,  it  is  not  Ibr  want  of  love,  or  of  power  to  do  it, 
but  a  supreme  regard  to  righteousness  forbids.  Equity  and  consistency 
are  the  foundation  of  government,  nor  is  it  possible  that  the  government 
of  the  universe  could  rest  on  any  other  basis.  If  God  had  forgiven  sin 
without  some  public  expression  of  his  hatred  to  it,  it  would  have  ap- 
peared as  if  he  had  connived  at  it,  and  all  he  had  said  against  it  in  the 
prohibition  and  theatenings  of  his  holy  law  would  have  stood  for  noth- 
ing. Hence  the  punishment  of  the  fallen  angels;  for  if  he  could  have 
passed  by  one  instance  of  rebellion,  why  not  another.  The  effect  of 
this  would  have  been  injurious  to  the  government,  by  destroying  that 
respect  which  was  due  to  it  from  all  his  creatures.  Or  had  there  been 
salvation  without  an  atonement,  it  must  have  been  at  the  expense  of  truth 
and  righteousness,  and  this  would  have  been  a  damp  to  all  holy  beings. 
But  through  the  incarnation  and  obedience  of  the  Son  of  God, 
all  these  impediments  are  at  once  removed.  God's  righteousness  is  now 
declared,  even  in  the  remission  of  sin  :  he  can  now  be  just  and  yet  the 
justifier  of  him  that  believeth.  Rom.  iii.  25,  26.  2  Cor.  v.  20,  21. 
In  this  important  transaction,   three  qualifications  appear  to  be  neces- 


226 

sary  in  the  character  of  a  Mediator — personal  dignity,  so  that  in  his  suf- 
ferings there  might  be  a  sufficient  expression  of  the  divine  displeasure 
against  sin:  the  possession  of  a  nature  susceptible  of  suffering :  and 
perfect  purity. 

(1)  Dignity  of  person  and  character  is  necessary  to  him  who  shall 
be  the  Mediator  betwixt  God  and  man.  If  in  showing  his  displeasure 
against  sin,  God  bad  directed  the  slaying  of  an  animal,  would  that  have 
been  sufficient?  It  did  for  types,  but  no  more.  What  would  such  a 
sacrifice  be  in  the  sight  of  God,  and  how  could  it  attract  the  attention  of 
the  universe?  If  a  human  being,  though  innocent,  had  been  made  a 
sacrifice,  it  would  not  have  had  sufficient  weight  in  the  general  system ; 
for  what  proportion  can  there  be  between  one  individual  of  the  human 
species,  and  the  whole  universe  of  intelligent  beings.  But  oh, 
for  God  so  to  love  the  world,  as  to  give  his  only  begotten  Son,  and  to 
deliver  him  up  for  us  all,  is  an  object  of  sufficient  magnitude  to  fix  the 
admiration  of  heaven  and  earth.     Rev.  v.   12,  13. 

(2)  He  must  possess  the  same  nature  as  the  offender,  not  only  to  be 
susceptible  of  divine  displeasure,  but  that  all  might  see  it  was  for  man 
he  suffered.  Hence  it  was  necessary,  not  only  that  sin  should  be  openly 
condemned,  but  that  it  should  be  condemned  '  in  the  flesh.'  Rom.  viii. 
3.  Heb.  ii.  14.  . 

(3)  A  Mediator  must  in  this  case  be  perfectly  innocent  and  holy.  If 
Moses  had  not  been  free  from  the  idolatry  and  rebellion  of  the  people  of 
Israel,  his  prayer  could  not  have  been  heard  on  their  behalf;  but  the 
Lord  would  pardon  them  for  his  sake.  Exod.  xxxii.  11 — 14.  Such  an 
intercessor  became  us,  through  whom  we  also  might  obtain  forgiveness. 
Heb.  7.  26.  Ephes.  iv.  32. 

I.  Consider  the  interest  we  have  in  this  subject. 

1.  We  are  all  immortal  and  accountable  creatures,  and  things  are 
come  to  such  an  issue,  that  eternal  life  or  eternal  misery  mvst  he  our 
portion.  We  cannot  go  back  into  nonexistence,  immortality  is  im- 
pressed upon  our  nature.  Neither  can  we  go  into  any  intermediate 
state,  we  must  go  forward.  The  gates  of  heaven  stand  open,  and  so 
does  the  mouth  of  hell ;  one  of  these  we  must  finally  enter, 

2.  Having  heard  the  gospel,  there  is  now  no  other  alternative,  but  to 
believe  it  and  be  saved,  or  to  make  God  a  liar  and  be  lost  for  ever. 
We  cannot  now  stand  in  the  situation  of  heathens,  who  have  nothing 
but  the  light  of  nature ;  for  unto  us  is  the  word  of  this  salvation  sent. 
Acts  iv.  12. 

3.  As  God  gives  eternal  life,  so  we  must  be  willing  to  receive  it 
merely  as  a  free  gift,  and  to  be  numbered  among  the  chief  of  sinners, 
or  we  can  never  enjoy  it. 

4.  As  he  gives  it  only  in  his  Son,  so  that  must  be  the  way  in  which 
we  seek  it,  or  we  shall  never  find  it.  This  is  the  great  stumbling-block 
with  many,  let  us  therefore  beware  that  we  do  not  perish  through  unbe- 
lief. Rom.  ix.  32. 

6.  As  this  is  God's  way  of  giving  salvation,  so  if  we  thus  seek  it  we 
shall  be  sure  to  find  it.     Every  one  that  seeketh,  findeth;  and  to  him 


227 

that  knockelh,  it  shall  be  opened.     There  is  no  sin  too  great  to  be  for- 
given, no  sinner  so  lost  but  he  nay  be  saved.  Isai.  Iv.  7. 

6.  Think  of  the  important  prize  held  up  to  view,  eternal  life  and 
blessedness.  To  miss  of  this  will  incur  a  loss  that  can  never  be  esti- 
mated, and  never  be  repaired.  Matt.  xvi.  26. 


MOTIVES  TO  CHRISTIAN  PERSEVERANCE. 

The  path  of  the  just  is  as  the  shining  light,  that  shineth  more  and  more 
unto  the  perfect  day. — Proverbs  iv.  18. 

Solomon  was  an  attentive  observer  of  the  conduct  of  mankind  ;  he 
noticed  the  way  in  which  wicked  men  were  walking,  and  the  way  of 
the  righteous ;  and  in  various  parts  of  this  book  he  gives  us  his  obser- 
vations on  their  different  results.  The  text  describes  the  way  of  the 
just,  in  opposition  to  that  of  the  wicked,'  and  the  contrast  is  strongly 
marked. 

(1)  Observe,  that  true  religion  is  the  way  in  which  a  good  man  walks, 
It  is  his  general  conduct,  his  habitual  course,  not  an  accidental  thing, 
but  the  business  of  his  whole  life. 

(2)  Though  the  way  is  safe  and  good,  and  will  end  well,  yet  it  is 
supposed  to  be  attended  wilh  difficulties  and  darkness,  especially  in  its 
commencement.  The  pilgrim  is  bewildered  for  a  time,  and  sees  men  as 
trees  walking. 

(3)  The  path  will,  notwithstanding,  be  more  illumined  and  more 
pleasant,  the  father  we  advance  in  it.  The  darkness  will  in  time  be 
dissipated,  the  difficulties  be  removed,  and  "  the  light  will  shine  more 
and  more  unto  the  perfect  day." 

(4)  it  is  not  implied  however,  that  every  good  man  will  make  the 
same  advances,  or  that  any  one  will  make  the  same  progi'ess  at  all  times. 
A  traveller  may  pass  through  many  a  deep  valley,  and  yet  on  the  whole 
be  on  rising  ground.  So  the  believer,  though  he  meets  with  many  dif- 
ficulties, and  may  seem  at  times  to  be  going  backward  rather  than  for- 
ward, is  on  the  whole  making  some  progress,  though  he  may  advance 
by  slow  degrees. 

(5)  What  is  here  said  of"  the  just,"  is  not  so  much  spoken  of //i?^  as 
of  his  "  path;"  for  however  it  may  be  wilh  us,  it  is  of  the  nature  of  true 
religion  to  be  progressive. 

Illustrate  the  truth  taught  us  in  the  text,  by  observing, 

I.  The  more  we  advance  in  the  knowledge  of  God  and  of  Christ,  ihe 
more  light  and  comfort  we  shall  find  in  our  christian  course. 

At  first  setting  out  in  the  ways  of  God  we  are  like  a  traveller  who 
begins  his  journey  before  the  sun  is  up,  and  who  walks  many  miles  by 


228 

twilight.  Our  judgment  is  weak,  we  walk  in  uncertainty,  and  our  way 
is  dark ;  but  the  light  will  increase  as  we  go  on,  and  our  path  beconrie 
plainer  as  we  pursue  it. 

1.  Providence  often  appears  very  darJc,a.t  the  commencement  of  our 
religious  course ;  but  as  we  advance,  its  mysteries  are  unfolded. 

It  was  thus  with  Jacob,  in  the  earlier  part  of  his  pilgrimage.  When 
Joseph  was  so  mysteriously  taken  from  him,  he  had  to  walk  more  than 
twenty  years  in  darkness,  not  knowing  what  so  extraordinary  an  event 
could  mean.  It  seemed  to  contradict  all  the  promises  which  God  had 
made  to  him,  and  the  heavenly  visions  given  to  his  beloved  son ;  but 
when  he  went  down  into  Egypt,  all  was  made  plain,  and  innumerable 
circumstances  in  his  former  life  received  the  brightest  illustration. 
It  is  not  unfrequently  thus  with  the  christian,  who  by  a  train 
of  mysterious  events  is  brought  to  the  knowldge  of  the  truth,  and  led 
in  paths  that  he  had  not  known.    Isai.  xlii.  16, 

2.  The  doctrines  of  the  gospel  appear  dark  and  mysterious,  on  our 
first  setting  out  in  the  ways  of  God.  We  generally  commence 
with  a  very  slender  knowledge  of  divine  things,  and  under  many  mis- 
taken apprehensions ;  but  as  we  advance,  the  light  increases.  Happily, 
the  way-faring  man  though  a  fool  shall  not  err ;  the  great  and  leading 
principles  of  the  gospel  will  be  imbibed,  where  the  heart  is  right  with 
God,  and  one  fundamental  truth  will  gradually  lead  to  a  discovery  of 
the  rest.  It  is  the  same  with  error;  it  eats  as  doth  a  canker,  and  in- 
creases unto  more  ungodliness.  But  let  a  man  become  acquainted  with 
the  real  character  of  God,  and  the  plague  of  his  own  heart ;  and  he  will 
nut  fail  to  embrace  those  those  important  truths  which  lie  at  the  founda- 
tion of  a  sinner's  acceptance  with  God.  The  disciples  of  our 
Lord  commenced  their  course  amidst  a  great  deal  of  darkness,  and  were 
much  perplexed  about  the  nature  of  his  kingdom  ;  but  after  the  resur- 
rection and  ascension  of  Christ,  every  thing  became  plain;  the  doctrine 
of  the  atonement  led  them  to  an  acquaintance  with  the  doctrine  of  all 
the  prophets.  Luke  xxiv.  25 — 27,  45 — 47. 

3.  Divine  truth  itself  becomes  more  interesting  as  we  pursue  it. 
Nothing  like  this  can  be  said  of  any  other  kind  of  knowledge ;  on  the 
contrary,  '  he  that  increaseth  knowledge  increaselh  sorrow.'  Men  of 
science  have  been  sated  with  learning,  and  have  found  with  Solomon 
that  all  is  vanity  and  vexation  of  spirit.  Not  so  the  knowledge 
of  God;  it  is  eternal  life  to  possess  it,  and  it  creates  an  insatiable  thirst 
for  more.  Phil.  iii.  8,  10.  Ephes.  iii.  18,  19.  Angels,  though  not  im- 
mediately interested  in  the  blessings  of  redemption,  find  their  happiness 
increased  by  an  acquaintance  with  the  subject.  Ephes.  iii.  10.  Thus 
also  it  is  with  believers  in  the  present  life,  and  will  be  so  in  the  world  to 
come  ;  where  we  shall  explore  with  increasing  interest  and  delight,  the 
wonders  of  redeeming  love.  2  Pet.  i.  2.  Rev.  vii.  17. 

4.  The  more  we  truly  know  of  God,  The  more  communion  we  shall 
have  with  him,  and  that  will  shed  a  light  upon  our  path.  Spirit- 
ual knowledge  is  the  medium  of  intercourse ;  and  if  we  walk  in  the 
light  as  he  is  in  the  light,  we  shall  have  fellowship  with  God.  1  John  i. 
3,  It  is  in  his  light  that  we  shall  see  light,  and  fine  our  path  brighten- 
ing as  we  proceed,  till  we  meet  the  dawn  of  an  eternal  day. 


229 

II.  The  more  we  do  the  will  of  God,  and  serve  him  upon  earth,  the 
more  easy  and  delightful  will  his  service  become. 

Though  religion  is  founded  in  knowledge,  it  does  not  consist  in  know- 
ledge merely,  but  in  doing  the  will  of  God  from  the  heart ;  and  in  keep- 
ing his  commandments  there  is  great  reward. 

1.  The  more  we  abound  in  any  spiritual  disposition,  the  more  easy 
and  pleasant  it  will  be.  Exercise  makes  every  thing  easy,  it  is 
by  exercise  that  habits  are  formed,  and  what  is  habitual  becomes  natural 
and  easy.  It  is  so,  as  to  self-denial,  patience  under  affliction,  and  for- 
bearance amidst  injuries  received.  These  will  not  only  become  more 
easy  by  exercise,  but  yield  us  much  comfort. 

2.  It  is  the  same  in  holy  duties,  as  in  spiritual  dispositions  ;  the  more 
we  abound  in  them,  the  more  easy  the  performance.  Prayer  may 
be  so  neglected  as  to  become  painful  and  difficult,  and  some  have  re- 
frained prayer,  till  they  can  scarcely  pray  at  all.  On  the  contrary  we 
may  so  delight  ourselves  in  the  Lord  as  to  find  the  richest  enjoy- 
ment in  our  approaches  to  him,  and  wish  to  dwell  evermore  near  his 
throne.  It  is  the  same  in  hearing,  and*  in  preaching  the  word ;  they 
become  more  pleasant  and  easy  by  exercise ;  and  in  every  holy  duty, 
the  more  a  man  does  for  God  the  more  he  may. 

3.  As  we  advance  in  the  path  of  duty,  we  shall  find  many  difficulties 
removed,  and  the  mountain  will  become  a  plain  before  us.  We 
complain  of  hindrances  in  the  way  ;  but  when  we  have  made  the  trial, 
they  are  much  fewer  than  we  imagine.  VVe  have  said  '  there  is  a  lion 
in  the  way,'  when  no  real  danger  was  to  be  apprehended.  Let  us  only 
go  in  the  strength  of  the  Lord  God,  and  all  will  be  practicable  and  easy; 
2  Cor.  xii.  9.    Phil.  iv.  13. 

Let  those  who  are  setting  out  in  the  ways  of  God  be  encouraged  to 
go  on,  the  Sun  of  righteousness  will  rise  upon  them  with  healing  under 
his  wings. 

But  let  the  wicked  remember  that  their  way  is  dark,  leading  down  to 
the  chambers  of  death.  The  fa^rther  they  advance  the  darkness  will  in- 
crease, till  it  ends  in  everlasting  night. 


CHRIST'S  INTERCESSION  ON  THE  CROSS. 

Then  said  Jesus,  Father,  forgive  them ;  for  they  know  not  what  they 
do. — Luke  xxiii,  34. 

What  a  surprising  contrast,  between  the  treatment  which  the  blessed 
Saviour  received  from  his  enemies,  and  that  which  they  received 
from  him  in  return,  ver.  33. 

We  here  see  the  wisdom  of  God  overruling  the  enmity  of  wicked  men. 
They  crucify  Jesus,  to  render  his  name  infamous ;  and  place  him  be- 
tween two  malefactors,  to  cover  him  with  reproach.  But  by  this  lin- 
VoL.  II.         30 


230 

gering,  painful,  and  shameful  death,  an  opportunity  was  given  for  the 
Saviour  more  fully  to  express  his  love.  While  suspended  on  the  cross 
he  uttered  many  things,  and  all  of  them  highly  interesting  and  impor- 
tant.    Here  also  he  made  intercession  for  the  transgressors. 

I.  Observe  the  petition  itself:  "  Father,  forgive  them." 

How  well  this  agrees  with  the  language  of  prophecy.  Isai.  liii.  12. 

1.  Notice  ^Ae  magnitude  of  the  blessing  prayed  for,  even  "forgive- 
ness." This  includes  all  other  blessings,  and  an  interest  in  eter- 
nal life.  Sin  is  the  great  mountain  that  stands  between  God  and  us, 
and  prevents  the  manifestation  of  his  favour:  if  that  be  removed,  all  is 
removed.  It  is  forgiveness  that  extracts  the  sting  of  death,  and  calms 
the  terrors  of  a  future  judgment;  for  if  God  forgives,  who  is  he  that 
shall  condemn.  Forgiveness  takes  away  the  curse  of  the  law,  and  (he 
bitterness  of  all  affliction  in  this  life.  In  the  present  instance  especially, 
it  is  a  blessing  greater  than  could  be  asked  or  thought,  by  any  other 
than  the  blessed  Redeemer  himself. 

2.  Consider  the  extreme  unworthiness  of  the  objects.  Surely, 
if  such  be  pardoned,  it  must  indeed  be  according  to  the  riches  of  his 
grace.  They  were  not  common  sinners,  nor  had  they  committed  any 
common  offence :  they  had  killed  the  Prince  of  lile,  and  crucified  the 
Lord  of  glory.  They  had  put  him  to  open  shame  whom  God  had  made 
heir  of  all  things,  and  by  whom  also  he  made  the  worlds.  To 
pray  for  such  sinners  was  love  operating  against  hatred,  and  doing  good 
against  evil  in  the  highest  sense  possible.  He  had  met  with  enough 
from  their  hands  to  turn  his  heart  against  them  ;  but  his  was  love  that 
many  waters  could  not  quench,  neither  could  the  floods  drown  it. 
Such  is  his  love  to  us  also ;  for  when  we  were  enemies  he  died  for  us, 
and  it  is  wholly  owing  to  his  intercession  that  we  are  spared  and  par- 
doned.  Rom.  v.  10. 

3.  The  heinous  nature  of  their  offence :  "  they  they  know  not  what 
they  do."  This  very  plea  implies  that  it  was  an  awful  sin  they 
were  committing,  though  they  were  blinded  to  it ;  it  was  one  on  which 
the  heavens  frowned  with  preternatural  darkness,  and  the  earth  trem- 
bled while  they  perpetrated  the  dreadful  deed.  It  was  such  as  might 
have  awaked  the  vengeance  of  God,  to  send  out  evil  spirits  and  destroy 
them.  For  offering  insult  to  an  angel  in  human  form,  the  inhabitants 
of  Sodom  were  smitten  with  blindness;  but  the  guilt  of  the  inhabitants 
of  Jerusalem  is  not  to  be  described. 

4.  The  efficacy  of  the  petition,  in  securing  the  blessing  prayed  for. 

A  good  man  might  say  of  his  murderers  as  Stephen  did.  Lord, 
lay  not  this  sin  to  their  charge;  but  it  would  not  follow  that  they  would 
certainly  be  forgiven.  But  the  intercession  of  Christ  is  for  ever  pre- 
valent, for  him  the  Father  heareth  always.  The  blood  which  then 
flowed  from  the  cross  gave  efficacy  to  his  prayer;  the  plea  itself  was  the 
cry  of  blood,  even  of  that  which  speaketh  better  things  than  the  blood  of 
Abel.  The  plea  of  the  suffering  Saviour  had  an  immediate  re- 

ference to  his  death,  the  very  design  of  which  was  to  procure  the  for- 
giveness of  sin.     In  this  instance  therefore  he  showed  what  was  the  ob- 


231 

ject  of  his  sacrifice,  and  how  it  would  be  carried  into  effect  by  his  inter- 
cession. Luke  xxiv.  46,  47. 

II.  The  plea  by  which  the  petition  is  enforced  :  "  they  know  not  what 
they  do." 

1.  It  is  such  as  would  have  not  been  found  by  any  other  advocate. 
Who  indeed  could  have  devised  any  plea  whatever  for  such  an  offence, 
and  for  such  sinners;  or  who  dared  so  much  as  to  think  of  a  plea  in 
such  a  case !     Yet  the  blessed  Saviour  finds  one,  and  the  only  one  that 
could  avail.   1  Tim.  i.  13. 

2.  It  is  a  plea  which  shows  that  sin  has  different  degrees  of  guilt, 
according  to  the  circumstances  under  which  it  is  committed. 

Sins  committed  through  ignorance  and  unbelief,  though  great  are  not  so 
aggravated  as  those  committed  against  light  and  knowledge:  hence  it 
was  that  Paul  obtained  mercy,  while  apostates  find  none.  1  Tim.  i.  13. 
Heb.  X.  26 — 29.  Heathens,  though  guilty,  are  not  so  fearfully  involved 
as  those  who  have  the  gospel  and  reject  it.  Heb.  ii.  3.  xii.  25. 

3.  It  is  a  plea  which  teaches  us,  that  ^br  some  there  was  no  mercy, 
though  there  might  be  for  those  on  whose  behalf  it  was  offered. 

There  is  a  sin  unto  death,  which  has  no  forgiveness  in  this  world,  nor 
in  that  which  is  to  come.  Matt.  xii.  33.  And  there  were  some  among 
the  Jews  for  whom  there  was  no  mercy  for  what  they  had  done  in  this 
matter,  though  the  populace  in  general,  and  many  of  the  rulers,  knew 
not  what  they  did  ;  and  hence  it  was  that  Peter  afterwards  exhorted 
them  to  repentance,  in  the  hope  of  their  being  forgiven.  Acts  iii. 
17—19. 

4.  Though  their  ignorance  afforded  a  plea  for  mercy,  they  were  not 
to  be  pardoned  without  repentance.  Christ  never  prayed  that 
sinners  should  be  forgiven  only  in  this  way,  nor  that  they  should  be  par- 
doned before  they  repent,  for  this  would  be  incompatible  with  the  whole 
design  of  his  mediation.  His  intercession  for  their  pardon  therefore  in- 
cludes repentance,  and  hence  it  was  that  such  multitudes  of  the  Jews 
were  afterwards  pricked  to  the  heart  under  Peter's  sermon.  Acts  ii.  37. 
Sinners  must  know  what  they  have  done,  before  they  can  expect  mercy. 
Jer.  ii.  19. 

IMPROVEMENT. 

(1)  We  see  there  is  that  in  the  nature  of  sin  which  surpasses  all  our 
conceptions.  When  sinners  offend  against  God,  oppose  the  gospel,  and 
reject  the  Saviour,  "they  know  not  what  they  do."  Would  any  one  if 
he  knew  it,  offend  his  best  friend,  serve  his  worst  enemy,  and  plunge 
himself  into  endless  ruin?  Or  having  brought  himself  into  danger, 
would  he  reject  the  way  of  escape?  Yet  such  is  the  case  with  every  un- 
believer. 

(2)  Still  we  learn  that  notwithstanding  the  evil  nature  of  sin,  there  is 
no  reason  for  despair,  not  even  for  the  chief  of  sinners.  If  Jerusalem 
sinners  can  be  pardoned,  there  is  hope  for  all :  and  it  was  amongst  these 
unparalleled  offenders  that  the  mercy  was  to  begin,  as  an  example  to 
all  nations.  Luke  xxiv.  47. 


232 

(3)  The  conduct  of  our  blessed  Lord  is  set  before  us  in  this  instance 
as  an  example,  teaching  us  what  must  be  our  spirit  towards  our  enemies 
and  persecutors.  Stephen  followed  this  example,  and  we  must  learn  to 
do  the  same.  Acts  vii.  60,  Matt.  v.  44,  45. 


THE  ONLY  RELIEF  FOR  THE  ANXIETIES  OF  LIFE. 

Be  careful  for  nothing,  but  in  every  thing  by  prayer,  and  suppli' 
cation,  ivith  thanksgiving,  let  your  requests  be  made  known  unto 
God> — Philippians  iv,  6. 

It  is  the  will  of  God  that  his  people  should  live  in  a  state  of  entire  de- 
pendence upon  him,  like  children  upon  a  father.  Hence  our  Lord  di- 
rects his  disciples  not  to  be  anxious  about  the  things  of  the  present  life, 
for  our  heavenly  Father  knoweth  what  is  needful  for  us.  Matt.  vi.  .SI, 
32.  The  unbelieving  world  are  seeking  after  present  good,  like  beasts 
of  prey  that  roam  abroad  ;  but  real  christians  are  a  little  flock,  for  whom 
the  owner  himself  provides.  This  also  is  the  sentiment  inculcated  in 
the  text,  which  contains  both  caution  and  direction. 

I.  Consider  the  caution  addressed  to  us :  "  Be  careful  for  nothing." 

1.  The  design  certainly  is  not  to  dissuade  us  from  all  care  and  con- 
cern of  every  kind,  much  less  that  we  should  be  indifferent  or  unmind- 
ful of  our  spiritual  interests.  There  is  a  care  which  we  are  re- 
quired to  exercise  with  respect  to  the  things  of  the  present  life,  for  we 
are  to  provide  for  our  own  house,  and  for  things  honest  in  the  sight  of 
all  men.  Some  indeed  have  pleaded  this  language  as  an  excuse  for 
sloth  and  idleness,  and  in  favour  of  a  monastic  life,  as  if  the  common 
and  necessary  concerns  of  the  world  were  incompatible  with  true  re- 
ligion. But  this  is  directly  opposite  to  the  Scriptures,  which  teach  us  to 
be  diligent  in  business,  fervent  in  spirit,  serving  the  Lord.  Rom.  xii.  11. 

2.  The  design  is  to  caution  us  against  anxious  and  inordinate  care, 
such  as  is  accompanied  wilh  fretfulness,  impatience,  and  distrust. 

We  are  apt  to  be  careful  in  this  way  at  all  times;  even  in  prosperity 
the  cares  of  the  world  will  come  upon  us,  and  the  deeeitfulness  of  riches 
are  sure  to  beguile;  but  in  the  day  of  adversity  these  cares  are  greatly 
multiplied.  Many  have  had  to  struggle  hard  and  long  with  the  difficul- 
ties of  poverty,  and  are  scarcely  able  to  struggle  any  longer.  Many 
who  once  were  comfortably  provided  for,  can  now  see  no  way  before 
them,  and  are  burdened  with  anxieties  destructive  of  their  peace.  Others 
who  feel  not  these  difficulties,  are  careful  and  solicitous  about  what  may 
be,  and  are  filled  with  gloomy  apprehensions  about  the  future  But 

all  such  inordinate  anxieties  are  to  be  laid  aside,  as  dishonourable  to 
God,  and  injurious  to  ourselves.  This  state  of  mind  is  made  up  of  fret- 
fulness,  impatience,  and  distrust ;  and  cannot  after  all  make  one  hair 


233 

white  or  black.  How  much  wiser  therefore  and  better  is  the  apostle's 
advice,  to  be  careful  for  nothing,  but  to  cast  our  burden  upon  the  Lord, 
that  he  may  sustain  us.  Psal.  Iv.  22.  1  Pet.  v.  7. 

II.  The  direction  given  us :  "In  everything  by  prayer  and  suppli- 
cation, with  thanksgivmg,  let  your  request  be  made  known  unto  God." 

Three  things  are  here  recommended ;  prayer,  supplication,  and 
thanksgiving — 

"  Prayer  "  relates  chiefly  to  the  removing  or  averting  of  evils,  and 
supplication  to  the  bestowment  of  good  ;  a  distinction  frequently  ob- 
served in  the  Scriptures.  1  Tim.  ii.  1. 

"  Prayer  and  supplication  "  is  more  expressive  of  importunity  than 
prayer  only,  and  denotes  the  ardour  of  the  soul  in  this  holy  duty.  Dan. 
ix.  17,  20.  Heb.  v.  7.  It  also  implies  humility  and  deep  contrition, 
and  is  the  language  of  a  penitent  and  contrite  heart.  2  Chron.  xxxiii. 
12,  13.  Zoch.  xii.  10. 

"  Thanksgiving  "  shows  that  we  are  not  to  be  so  intent  on  the  avert- 
ing of  evils,  either  feared  or  felt,  as  to  be  forgetful  of  the  mercies  that 
we  enjoy  ;  but  like  Solomon,  while  offering  prayer  and  supplication  for 
the  people  of  Israel,  we  are  to  remember  the  lovingkindness  and  faith- 
fulness of  the  Lord  towards  us.   1  Kings  viii.  54 — 56. 

The  direction  here  given  us  may  therefore  include  the  following  par- 
ticulars— 

1.  Whatever  evils  may  befal  or  threaten  us,  let  us  carry  them  all  to 
a  throne  of  grace,  and  "  make  our  requests  known  unto  God."  He 
has  appointed  this  means  of  relief,  that  we  may  feel  our  dependence  upon 
him;  that  we  may  go  to  him  day  by  day  for  our  daily  bread,  as  children 
to  a  father. 

2.  We  are  not  to  be  content  with  a  form  of  prayer,  but  to  use  impor- 
tunity, and  make  supplication  as  Jacob  did,  who  wrestled  hard  and  ob- 
tained the  blessing.  Also  that  we  'set'  ourselves  to  seek  the  Lord  as 
Daniel  did,  by  devoting  some  special  times  and  seasons  to  that  purpose. 
Dan.  ix.  3. 

3.  We  are  not  to  be  satisfied  merely  with  the  removal  of  evil,  but  to 
be  importunate  for  the  bestowment  of  real  good.  In  making  prayer  and 
supplication,  we  are  to  lay  hold  of  God's  mercy  and  faithfulness,  and  to 
plead  with  him  like  the  patriarch,  saying  '  Hast  thou  not  said,  I  will 
surely  do  thee  good  V  Gen.  xxxii.  12. 

4.  While  imploring  favours,  let  us  not  be  unmindful  of  past  and 
present  mercies.  When  deprived  of  every  earthly  good.  Job  could  bless 
the  Lord  for  what  he  formerly  possessed ;  and  we  still  have  much  to  be 
thankful  for,  whatever  may  be  our  present  troubles. 

5.  The  direction  given  us  in  the  text  will  apply  to  all  cases ;  it  is  a 
remedy  for  every  evil  and  every  ill.  The  promise  immediately  follow- 
ing the  text  also  shows  the  unspeakable  advantages  connected  with  the 
advice  given. 


234 


NATURE  AND  OFFICE  OF  CONSCIENCE. 

The  spirit  of  man  is  the  candle  of  the  Lord,  searching  all  the  imvard 
parts  of  the  belly. — Proverbs  xx.  27. 

The  text  is  not  to  be  taken  literally,  but  figuratively.  "  The  spirit 
of  man  "  does  not  here  mean  the  soul,  or  the  intellectual  part  generally; 
neither  does  the  other  expression  mean  the  body,  or  the  corporeal  part 
of  man ;  for  the  terms  would  then  convey  no  distinct  or  intelligible 
meaning.  But  rather,  by  the  former  of  these  expressions  is  meant  the 
conscience,  and  by  the  latter  the  inmost  soul,  as  in  the  last  clause  of 
ver.  30. 

The  import  of  the  passage  seems  to  be,  That  conscience  is  God's  su- 
perintendent in  the  soul  of  man,  a  hght  which  he  has  placed  there  as  a 
witness  for  himself. 

I.  Offer  a  few  explanatory  remarks  on  the  nature  of  conscience  in 
man. 

In  general  it  may  be  considered  as  that  faculty  of  the  mind,  whose 
office  it  is  to  take  cognizance  of  the  good  and  evil  of  our  own  actions, 
motives,  and  dispositions. 

1.  In  particular  it  is  knowledge,  and  so  a  branch  of  the  understand- 
ing. But  though  conscience  is  inward  light  and  knowledge,  it  is 
distinguished  from  the  understanding,  which  is  that  faculty  by  which  we 
judge  of  the  goood  and  evil  in  the  actions  of  other  persons.  Conscience 
has  only  to  do  with  our  own  actions. 

2.  It  is  mere  knowledge,  including  in  it  neither  good  nor  evil,  though 
it  takes  cognizance  of  both.  Real  goodness  does  not  consist  in 
knowing  what  is  right,  but  in  loving  and  doing  what  is  right.  Conscience 
therefore,  considered  in  itself,  has  nothing  in  it  of  moral  goodness. 
Some  have  mistaken  the  dictates  of  conscience  fox  virtuous  inclination,  or 
grace  in  the  heart ;  and  hence  have  called  it  '  the  moral  sense.'  Con- 
science is  indeed  a  sense  of  right  and  wrong,  in  things  of  a  moral  nature ; 
but  it  contains  in  it  no  morality,  any  more  than  the  sense  of  pain  or  plea- 
sure. It  exists  in  the  best  and  in  the  worst  of  men,  and  will  exist  in 
them  for  ever,whatever  be  their  character  or  condition.  Devils  also  are 
the  subjects  of  conscience,  for  they  believe  and  tremble.  Some  have 
mistaken  the  dictates  of  conscience  for  those  of  real  religion  ;  and  because 
they  have  felt  strong  conflicts  between  conscience  and  inclination,  have 
supposed  themselves  the  subjects  of  a  spiritual  warfare,  and  called  these 
exercises  by  the  name  of  christian  experience.  Others  have 
mistaken  the  dictates  of  conscience  for  the  operations  of  grace,  and  the 
influence  of  the  Holy  Spirit.  What  is  called  '  common  grace,'  and  said 
to  be  given  to  all  men,  is  nothing  more  than  the  workings  of  natural 
conscience,  aided  by  adventitious  circumstances.  There  is  therefore 
no  more  propriety  in  calling  this  grace,  than  there  would  be  in  so  de- 


235 

nominating  any  other  of  the  intellectual  faculties.  Persons  under  strong 
convictions  have  appeared  for  a  time  to  be  the  subjects  of  a  work  of 
grace,  when  it  has  only  been  the  work  of  conscience,  without  any  holy 
or  saving  effect.  It  is  true  we  read  of  'a  good  and  evil  con- 

science,' of  a  '  conscience  void  of  offence,'  and  of  a  '  conscience  that  is  de- 
filed ;'  but  these  expressions  do  not  strictly  mean  that  there  is  cither 
good  or  evil  in  conscience  itself,  but  in  being  or  not  being  conformed  to 
its  dictates  and  decisions.  To  preserve  a  conscience  void  of  offence,  for 
example,  is  to  live  in  obedience  to  its  dictates.  Tenderness  of  conscience 
is,  properly  speaking,  tenderness  of  spirit,  fearing  to  violate  a  sense  of 
right  and  wrong. 

3.  Though  it  be  a  light  shining  in  all  men,  it  does  not  shine  in  all 
men  in.  the  same  degree.  The  clearness  and  strength  of  its  dictates 
exist  in  various  degrees  in  different  persons,  and  in  the  same  persons  at 
different  times.  In  general,  conscience  is  enlightened  according  to  the 
different  advantages  which  we  possess,  either  from  early  education,  or 
religious  instruction.  There  is  a  great  difference  between  the  conscience 
of  heathens  without  a  revelation,  and  that  of  persons  who  enjoy  the 
privileges  of  the  gospel  ;  and  so  by  comparison  in  other  cases. 
A  system  of  false  religion  will  sometimes  pervert  the  dictates  of  con- 
science, and  give  it  a  wrong  bias,  as  in  the  case  of  Saul  of  Tarsus,  and 
many  others,  who  are  corrupted  by  pernicious  principles.  Evil  habits 
will  also  defile  the  conscience,  till  it  becomes  scared  as  with  a  hot  iron. 

II.  Consider  the  important  office  of  conscience  in  the  souls  of  men. 
It  is  "  the  candle  of  the  Lord,  which  searches  all  the  inward  parts  of  the 
belly." 

1.  It  is  this  light  which  leaves  the  heathen  world  without  excuse, 
amidst  their  crimes  and  abominations.  They  are  all  conscious  of  being 
sinners,  of  doing  that  to  others  which  they  would  not  wish  others  to 
do  to  them,  and  are  therefore  violators  of  the  law  of  equity.  They  are 
also  conscious  of  being  sinners  before  God,  and  of  doing  things  worthy 
of  death;  and  on  this  principle  they  will  be  condemned.  Rom.  i.  28 — 
.32.  ii.  15. 

2.  It  is  this  which  heightens  the  gvilt  of  unbelievers,  and  renders 
them  still  more  inexcusable,  amidst  the  advantages  of  the  gospel  dispen- 
sation. Hence  the  dreadful  woe  denounced  against  Bethsaida  and  Chor- 
azin.  Matt.  xi.  21.  It  was  the  violation  of  conscience  that  rendered 
Cain  so  miserable,  and  filled  the  mind  of  Saul  with  despair.  In  the  same 
way  Herod  the  king  was  terrified  and  alarmed,  after  he  had  beheaded 
John  the  Baptist ;  for  he  knew  him  to  be  a  righteous  man,  and  had  heard 
him  gladly.  Mark  vi.  20, 

3.  It  is  this  which  renders  those  inexcusable,  who  while  under  strong 
convictions  of  sin,  are  still  going  about  to  establish  their  own  righteous- 
ness, not  submitting  themselves  to  the  righteousness  of  God.  When 
under  the  terrors  of  an  awakened  conscience,  any  are  fleeing  for  re- 
fuge to  their  own  good  works,  it  is  dangerous  to  cherish  in  them  the  hope 
of  salvation  ;  for  many  have  stumbled  here,  and  perished.  And  even 
those  who  may  eventually  be  saved,  are  nevertheless  in  a  perilous  con- 
dition, while  unreconciled  to  the  only  medium  of  salvation. 


236 

4.  It  is  the. light  of  conscience  that  renders  the  loose  and  carnal  con- 
duct of  some  -professors,  so  offensive  in  the  sight  of  God.  He  that  know- 
eth  his  Lord's  will  and  doelh  it  not,  shall  be  beaten  with  many  stripes. 
There  is  a  sin  unto  death,  as  the  apostle  says ;  and  it  may  be  that  the 
repeated  and  wilful  violations  of  conscience  in  some  men,  render  their 
sin  unpardonable,  as  in  the  case  of  Saul  and  Judas,  who  deliberately 
sinned  against  light  and  knowledge.  Heb.  x.  26. 

5.  The  voice  of  conscience  will  stop  the  mouth  of  an  imgodly  ivorld 
in  the  day  of  judgment,  and  pronounce  every  man  guilty  before  God. 
They  will  then  know  that  his  ways  are  equal,  and  that  their  condemna- 
tion is  just,  for  conscience  will  be  a  thousand  witnesses.  Rom.  iii.  19. 
Psal.    ii.  4. 

6.  It  is  this  will  render  the  sufferings  of  the  wicked  in  a  future  world 
intolerable.  Conscience  will  be  like  the  worm  that  dielh  not,  and  the 
fire  that  is  not  quenched.  Some  of  its  bitter  effects  are  felt  in  this  life, 
but  in  the  end  it  will  produce  tribulation  and  anguish,  and  utter  despair. 
Gen.  iv,  13.  Prov.  v.  11—13. 

7.  It  is  by  this  light  that  real  christians  are  preserved  amidst  various 
temptations.  Gen.  xxxix.  9.  Let  but  conscience  be  enlightened  and 
regulated  by  the  word  of  God,  and  faithfully  employed  in  the  work  of 
self-examination,  and  its  importance  will  be  seen  and  felt :  for  if  our 
hearts  condemn  us  not,  then  have  we  confidence  towards  God. 

.8.  The  testimony  of  conscience  is  the  great  comfort  and  support  of 
good  men,  under  all  their  persecutions  and  reproaches  for  Christ's  sake, 
and  will  be  a  witness  for  them  in  the  day  of  judgment.  2  Cor.  i.  12. 
1  Pet.  iii.  16. 

9.  The  office  of  conscience  yields  abundant  advantage  to  the  chris- 
tian ministry.  Notwithstanding  the  total  depravity  of  mankind,  all 
possess  a  conscience  that  is  accessible  to  truth  ;  and  though  the  minis- 
ters of  the  word  cannot  always  reach  the  heart,  they  can  commend 
themselves  to  every  man's  conscience  in  the  sight  of  God  ;  and  in  doing 
this  they  are  pure  from  the  blood  of  all,  while  the  finally  impenitent  are 
left  without  excuse.     John  viii.  9.  Acts  xx.  33.  2  Cor.  iv.  2 


JACOB'S  VOW. 

^nd  Jacob  vowed  a  vow,  saying,  If  God  will  be  with  me,  and  will 
keep  me  in  this  way  that  I  s[0,  and  will  give  me  bread  to  eat,  and  rai- 
ment to  put  0)1,  so  that  J  come  again  to  my  father'' s  house  in  peace  ; 
then  shall  the  Lord  be  my  Gorf.— -Genesis  xxviii.  20,  21. 

Vows,  so  common  under  the  old  testament,  were  a  kind  of  religious 
and  sacred  promise,  made  before  the  Lord  ;  and  in  the  time  of  Moses  a 
law  was  ordained  for  their  regulation.  Lev.  xxvii.  All  vows  are  in- 
dicative of  strong  affection,  and  are  solemnly  binding  upon  the  party  to 


237 

perform  his  promise,  though  some  vows  have  been  rashly  made,  as  in 

the  case  of  Jephtha  and  of  Pester. 

The  same  law  may  not  be  as  binding  upon  us  as  upon  ihe  Jews  ;  hut 
where  we  take  God's  revealed  will,  both  as  to  what  we  desire  and  what 
we  promise,  it  cannot  be  improper  to  enter  info  a  solemn  engaiimient  of 
this  kind  ;  and  under  some  circumstances  il  may  be  one  of  the  hii^hcbt 
exercises  of  grace. 

I.  Observe  the  terms  and  conditions  of  Jacob's  vow.  "  If  God  will 
be  with  me,  and  will  keep  me  in  this  way  that  I  go,  and  will  give  me 
bread  to  eat,  and  raiment  to  put  on,  so  that  I  come  again  to  my  lather's 
house  in  peace" — 

In  general,  these  terms  and  conditions  agree  with  the  divine  promises, 
and  so  exemplify  the  power  of  faith.  We  may  pray  submissively  for 
things  not  expressly  promised,  as  Abraham  did  for  Sodom,  and  David 
for  the  life  of  his  child  ;  but  when  founded  upon  promise,  there  is  much 
greater  encouragement;  for  if  we  ask  any  thing  according  to  his  will, 
he  heareth  us.  1  John  v.  14.  Such  is  the  case  when  a  sinner  repents, 
and  prays  for  mercy  in  the  Redeemer's  name ;  also  when  we  pray  for 
the  success  of  the  gospel,  and  for  such  temporal  blessings  as  shall  be 
best  for  us. 

The  order  of  things  in  Jacob's  vow  is  such  as  corresponds  with  our 
Lord's  direction,  of  seeking  first  the  kingdom  of  God  and  his  righteous- 
ness ;  and  when  this  order  is  preserved,  we  need  not  fear  but  all  things 
will  be  added  to  us. 

More  particularly — 

1.  His  leading  request  is,  that  God  would  be  with  him.  This 
is  expressive  of  God's  favour  being  towards  him,  and  giving  him  good 
success,  as  in  the  case  of  Abraham,  Isaac,  and  many  others.  Gen.  xxi. 
22.  xxvi.  28.  This  is  of  great  importance  to  us,  in  the  way  we  go 
through  life.  What  are  we  in  all  our  labours  and  pursuits,  without 
God;  or  what,  in  all  our  tribulations  1  Jacob  afterwards  felt  the  ad- 
vantage of  God's  being  with  him,  in  a  time  of  trial ;  and  we  also  are 
surrounded  with  a  host  of  enemies.  Gen.  xxxi.  42. 

2.  He  prays  that  God  ivould  keep  him  in  the  way  he  teas  going. 

Two  important  particulars  are  implied  in  this.  One  is,  that 
his  way  was  right,  or  he  could  not  expect  the  presence  of  such  a  guide. 
It  is  of  great  consequence  to  us  that  we  are  found  in  the  path  of  duty, 
or  our  prayer  will  be  a  sin.  Another  thing  is,  that  we  are  in  danger  of 
going  wrong,  and  of  suffering  wrong  when  we  are  in  a  right  path,  and 
therefore  need  a  protector  and  a  guide.  Jacob's  prayer  will  not  apply 
to  any  other  than  a  right  way,  and  to  such  only  as  feel  the  need  of  di- 
vine direction. 

3.  That  God  would  give  him  bread  to  eat  and  raiment  to  put  on. 

Jacob  only  asks  for  what  is  absolutely  necessary,  food  and 
raiment  ;  and  having  this  it  becomes  us  to  be  content.  1  Tim.  vi.  8. 
The  flesh  may  desire  more,  and  God  may  give  us  more,  but  we  are  not 
allowed  to  ask' for  more.  The  inspired  petition  is,  'Give  us  this  day 
our  daily  bread.' 

Vol.  II.  31 


238 

4.  That  he  might  come  again  to  his  father^ s  house  in  peace. 
It  is  supposed  that  he  would  come  again,  as  the  Lord  had  promised,  ver, 
15  :  but  his  great  desire  was  that  he  might  come  in  peace.     What  more 
desirable  than  to  be  blessed  in  our  going  out  and  in  our  coming  in  ;  to 
be  preserved  onour  journeys,  and  brought  home  in  peace.  Psal.  cxxi.  7,  8. 

II.  The  vow  itself:  "  Then  shall  the  Lord  be  my  God." 

This  expresses  Jacob's  decided  choice,  and  includes  the  total  renuncia- 
tion of  idols.  In  taking  the  Lord  to  be  liis  God,  he  fulfilled  what  was  af- 
terwards written  in  the  commandment:  'Thou  shalt  have  no  other  gods 
besides  mc.' 

1.  Jacob's  vow  illustrates  the  nature  of  fri/e  conversion,  and  probably 
this  was  the  time  of  the  patriarch's  conversion,  when  he  so  solemnly 
pledged  himself  to  the  God  of  his  fathers.  For  is  conversion,  but  taking 
the  Lord  to  be  our  God  :  renouncing  every  other  portion,  and  placing 
all  our  hopes  in  him.  Psal.  xvi.  2.  Isai.  xxvi.  13. 

2  Having  entered  into  such  solemn  vows,  may  teach  us  the  necessity 
of  reviewing  them  on  many  occasions,  and  of  looking  back  to  the  time 
and  circumstances  in  which  we  engaged  to  be  the  Lord's.  Jacob  re- 
membered his  vow  long  afterwards,  and  went  up  to  worship  at  Bethel, 
where  the  vow  was  made.  Gen.  xxxv.  1 — 3.  For  us  also  to  remember 
our  first  love,  zeal,  and  tenderness  of  conscience,  will  help  to  rekindle 
our  former  feelings,  and  make  us  know  that  the  vows  of  God  are  upon 
us.  Jer.  ii,  2,  3.     Let  us  go  up  to  Bethel,  as  Jacob  did,  and  '  dwell  there.' 

Let  it  serve  for  self-examination,  that  if  the  Lord  be  our  God,  his  will 
is  our  law,  his  glory  is  our  end,  and  himself  will  be  our  portion. 


PERPETUITY  OF  THE  CHURCH  OF  GOD. 

Rejoice  not  against  me,  oh  mine  enemy:  when  I  fall,  J  shall  arise: 
when  I  sit  in  darkness,  the  Lord  shall  be  a  light  unto  me — Micah  vii.  8. 

Micah  was  contemporary  with  Isaiah,  and  prophesied  about  a  hundred 
and  fifty  years  before  the  captivity  ;  but  though  the  event  was  so  distant 
he  foretold  it,  as  Isaiah  did,  and  also  its  termination. 

The  prophet  in  the  text  personates  the  Church,  and  anticipates  what 
would  be  her  language  during  the  captivity.  Three  things  are  here 
supposed — 

(1)  That  the  church  would  have  a  "  fall,"  and  for  a  time  would  "  sit 
in  darkness."  Babylon  would  cast  her  down,  and  shut  her  up  as  it  were 
in  prison.  Psal.  cvii,  10 — 12. 

(2)  That  when  this  should  come  to  pass,  her  "enemy  would  rejoice," 
and  triumph  over  her.  Thus  it  was  with  Edom,  with  Babylon,  and 
many  others.  Psal.  cxxxvii.  7 — 9.     Zeph.  ii.  8 — 10. 

(3)  Though  she  should  fall,  it  would  not  be  to  rise  no  more;  and 


239 

though  slie  should  sit  in  darkness,  "  the  Lord  would  be  a  light  unto  lier." 
This  was  fulfilled  in  the  time  of  Cyrus :  hence  she  is  described  as  look- 
ing at  her  enemies,  and  fondling  tlieir  confusion,  ver.  9,  10. 

Such  appears  to  be  the  general  meaning  of  this  prophecy  ;  and  from 
it  we  may  learn.  That  the  church  of  God,  though  encompassed  with  op- 
position, and  subject  to  many  evils  in  this  world,  will  live  and  outlive  all 
her  enemies. 

I.  Consider  the  Church  of  God  as  encompassed  with  adversaries  in 
all  ages,  and  subject  to  many  evils  in  the  present  world. 

From  the  very  beginning,  when  God  revealed  his  design  of  having  a 
church  in  the  world,  it  was  intimated  that  it  would  meet  with  great  op- 
position, but  the  Seed  of  the  woman  should  bruise  the  serpent's  head. 
Thus  it  has  been  in  all  ages,  and  we  have  seen  it  exemplified  to  the  pre- 
sent time.  The  carnal  mind  has  always  been  at  enmity  with  God,  and 
those  who  are  born  after  the  flesh  have  always  persecuted  those  who  are 
born  after  the  Spirit.  Gal.  iv.  29. 

1.  The  church  of  God  under  llie  patriarcha/  as;e  was  encompassed 
with  enemies,  and  had  to  encounter  various  kinds  ol" opposition. 

First  as  individuals,  they  were  attacked  by  assassination  in  the  person 
of  Abel,  whom  Cain  slew.  Then  in  society,  as  'the  sons  of  God,'  they 
were  surrounded  with  corruption,  which  abounded  on  every  side.  Gen. 
vi.  1 — 4.  Afterwards  as  families,  they  were  exposed  to  scoffers,  and  to 
the  opposition  of  the  unbelieving  part  of  their  own  households.  Ishmael 
mocked  Isaac,  and  Esau  hated  Jacob. 

2.  During  the  existence  o^  the  Jewish  church.,  the  same  kind  of  hos- 
tility prevailed  in  different  forms.  When  the  Israelites  began  to 
increase  and  multiply  in  Egypt,  they  were  oppressed ;  and  when  they 
afterwards  became  a  nation,  they  were  as  a  burdensome  stone  for  all 
people.  Zech.  xii.  3.  Edom  and  Moab,  Babylon  and  Tyre,  were  con- 
tinually seeking  the  destruction  of  Israel,  and  Zion  was  the  object  of 
their  bitterest  enmity. 

3.  The  church  of  God  under  the  neio  testament  especially,  is  surround- 
ed with  enemies,  and  the  gates  of  hell  have  tried  to  prevail  against  it. 

During  the  first  three  hundred  years  the  christian  church  was 
persecuted  by  the  civil  power,  under  the  form  of  paganism  ;  and  in  later 
periods,  by  the  papal  antichrist.  But  now  we  may  sing  as  David  did, 
saying.  Blessed  be  the  Lord,  who  hath  not  given  us  as  a  prey  to  their 
teeth.  Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers  : 
the  snare  is  broken,  and  we  are  escaped.  Psal.  cxxiv.  6,  7. 

4.  The  opposition  to  which  the  church  of  God  is  exposed,  is  not  from 
men  only,  for  they  arc  Satan's  agents,  and  he  is  to  be  considered  as  the 
grand  adversary.  It  is  the  seed  of  the  serpent,  with  the  serpent 
at  their  head;  the  dragon  and  his  army.  Rev.  xii.  13 — 17.  There  are 
seasons  indeed  in  which  the  enemy  seems  to  be  at  rest,  but  in  reality  it 
is  not  so.  When  the  power  of  persecution  is  restrained,  he  works  the 
more  by  silently  corrupting  the  church  of  God,  in  principle  and  in  prac- 
tice. This  was  the  case  in  the  time  of  Constantine,  when  the  church 
was  fostered  by  and  brought  into  alliance  with  the  state ;  and  it  is  the 


240 

same  in  our  day.     The  gospel  is  debased  by  error,  and  the  worship  of 
God  adulterated  with  human  inventions.  IVIatt.  xv.  9. 

II.  Observe  how  the  church  of  God  has  lived  through  it  all,  and  shall 
•outlive  all  her  enemies. 

1.  AH  other  kingdoms  are  doomed  to  fall,  and  to  rise  no  more,  but 
God's  kingdom  shall  stand  for  ever,  Egypt  and  Edom,  those 
ancient  enemies  of  the  church,  where  are  they?  They  said  of  Jerusalem 
Rase  it,  rase  it,  even  to  the  foundation :  but  they  themselves  have  been 
rased  from  the  earth,  Israel  saw  them  buried,  and  Israel  survives, 
Babylon,  where  is  now  that  mighty  city  ?  Zion  witnessed  her  downfall, 
and  her  kingdom  was  numbered  and  finished  :  but  Zion  still  lives,  and 
shall  live  for  ever.  Psal,  ix.  6,  7, 

2.  Every  thing  external  to  the  church  shall  fall  to  rise  no  more,  and 
yet  the  church  itself  shall  live.  The  city  of  Jerusalem,  which  was 
once  her  residence,  and  the  temple,  where  her  worship  was  celebrated, 
are  gone,  but  Zion  still  remains.  The  nation  of  the  Jews,  God's  pecu- 
liar people,  are  broken  and  scattered  :  yet  the  church  is  still  preserved, 
and  God  has  visited  the  gentiles,  to  take  out  of  them  a  people  for  his 
name. 

3.  The  church  has  sometimes  been  reduced  to  so  low  a  state,  as  al- 
most to  threaten  its  extinction;  and  yet  it  has  always  been  raised  from 
its  ruins,  and  established  with  greater  strength.  This  was  the 
case  in  some  of  the  persecutions  during  the  three  first  centuries  of  the 
christian  era ;  they  thought  that  they  had  wholly  suppressed  the  sect  of 
the  Nazarenes ;  and  yet  a  seed  was  left,  which  increased  and  multiplied 
the  more  it  was  oppressed,  like  the  people  of  Israel  in  Egypt. 

A  little  before  the  reformation  from  popery,  Zion  was  covered  wilh  a 
cloud  of  darkness,  and  yet  the  Lord  was  a  light  unto  her;  and  while  all 
the  world  wondered  after  the  beast  there  were  a  few  that  followed  the  lamb. 

IMVROVE>lE?fT. 

(1)  If  the  church  of  God  is  safe,  in  the  midst  of  all  her  enemies,  so 
is  every  individual  member  of  it ;  for  what  is  true  of  the  whole,  must 
also  be  true  of  every  part.  As  individuals  we  have  not  only  to  wrestle 
with  flesh  and  blood,  but  also  with  principalities  and  powers,  and  we 
must  go  up  through  great  tribulation  ;  but  every  one  whose  face  is  Zion- 
ward  may  adopt  the  triumphant  language  of  the  text,  and  bid  defiance 
to  all  their  enemies.  Though  they  fall  into  various  afflictions,  they  shall 
not  perish  in  them.  They  shall  not  be  as  Saul,  but  as  David,  who  waxed 
stronger  and  stronger.  Though  they  fall  into  divers  temptations,  yet 
shall  they  arise ;  and  this  it  is  that  distinguishes  the  character  of  real 
saints.  Saul  and  Judas  fell,  and  rose  no  more.  David  and  Peter  also 
fell,  and  their  enemies  rejoiced  over  them  ;  but  they  rose  again,  and  be- 
came strong  in  the  Lord,  If  believers  fall  into  sin,  they  cannot  lie  easy 
in  that  state,  but  will  pray  to  be  delivered. 

(2)  We  see  that  it  is  of  unspeakable  importance  what  side  we  take  ; 
whether  we  are  such  as  rejoice  in  Zion's  downfall,  or  in  her  prosperity. 


241 

All  wicked  men  are  glad  at  the  falls  of  the  godly,  and  take  pleasure  in 
reproaching  them  for  their  faults  ;  but  it  is  not  so  with  the  friends  of  God. 
True  benevolence  rejoiceth  not  in  iniquity,  but  rcjoicelh  in  the  truth. 
1   Cor.  xxiii.    6. 


THE  PAINFUL  RETROSPECT. 
Oh  that  1  were  as  in  months  past  I — Job  xxix.  2. 

In  the  depths  of  afHiction  and  misery,  it  was  natural  for  Job  to  look 
back  on  better  days,  when  he  lived  in  ease  and  prosperity.  It  was  also 
natural  for  him  to  wish  the  return  of  these  happy  seasons  :  yet  it  is  not 
well  in  times  of  adversity  to  pore  too  much  on  past  enjoyments,  as  it 
only  tends  to  increase  our  present  bitterness. 

This  was  not  all  however  that  Job  felt ;  he  refers  as  well  to  that  hap- 
py state  of  soul  which  he  formerly  enjoyed.  Amidst  his  outward  pros- 
perity he  had  possessed  a  good  degree  of  spirituality,  and  maintained  a 
holy  and  familiar  intercourse  with  God :  but  this  he  seems  to  have  lost 
during  his  affliction,  ver.  5.  The  loss  of  this  inestimable  privilege  he 
bitterly  deplores,  at  an  other  period  of  his  aflliction,  he  lays  it  much  to 
heart,  xxiii.  3.  4. 

We  may  apply  the  text  to  ourselves,  and  see  whether  we  have  not  too 
much  reason  to  utter  the  same  wish. 

I.  Let  us  call  to  remembrance  some  of  the  best  seasons  of  our  lives, 
and  see  how  it  was  with  us  formerly. 

The  recollection  of  former  times  may  be  of  use  to  us  in  several  re- 
spects ;  it  may  tend  to  encourage  us,  Psal.  xlii.  6  ;  to  promote  convic- 
tion and  abasement.  Rev.  ii.  3;  to  revive  those  feelings  we  formerly 
possessed,  and  kindle  a  desire  for  their  return. 

There  are  in  particular  two  periods  which  it  will  be  good  for  us  to 
remember  ;  the  time  when  we  first  began  to  seek  the  Lord,  and  those 
seasons  in  which  we  have  met  with  heavy  trials. 

1.  Let  us  call  to  remembrance  the  time  when  we  first  knew  the  Lord, 
and  found  that  he  was  gracious  ;  the  day  of  our  espousals,  when  we 
went  after  him  in  the  wilderness.  Jer.  ii.  2.  Surely  we  can  never  for- 
.  get  the  time  when  we  first  set  our  faces  Zion-ward,  when  he  led  us  with 
weeping  and  supplication.  Jer.   1.  5.  These  first  opcrtitions  of 

grace  make  a  strong  impression  on  the  heart.  Jacob  could  never  forget 
Bethel,  nor  Paul  his  journey  to  Damascus.  The  primitive  christians 
could  never  forget  those  happy  days,  when  they  were  all  of  one  heart 
and  of  one  soul  ;  nor  can  \vc  forget  the  time  when  we  were  born  as  it 
were  into  a  new  world,  when  the  bible  seemed  as  a  new  book,  when  the 
society  of  the  godly  was  resorted  to  with  delight,  when  the  return  of  the 
Sabbath  was  ardently  desired,  and  every  holy  duty  esteemed  an  inesti- 
mable privilege. 


242 

2.  Call  to  remembrance  those  seasons  in  lohich  loe  have  met  with 
heavy  trials.  The  pleasures  of  true  piety  are  great  at  first,  but 

not  confined  to  that  period.  Our  own  experience  will  probably  attest, 
that  some  of  our  best  seasons  have  been  those  in  which  we  have  met 
with  great  troubles;  for  God  who  comforteth  those  that  are  cast  down, 
generally  reserves  some  of  the  greatest  mercies  for  such  seasons.  If 
we  have  met  with  persecution  or  reproach  for  Christ's  sake,  it  was  at- 
tended with  a  deeper  sense  of  our  love  to  him.  Some  of  David's  best 
times  were  when  he  fled  from  Saul,  and  was  driven  into  the  wilderness. 
Bereaving  providences  have  also  been  mixed  with  tender  mercy,  and 
we  could  never  have  relished  the  promises  of  God  as  we  have  done,  but 
for  some  such  trials.  Then  indeed  we  have  found  that  '  the  Lord  is  good, 
a  stronghold  in  the  day  of  trouble.'  After  we  have  had  discoveries  of 
the  plague  of  our  own  hearts,  and  the  corruption  of  our  nature,  oh  how 
great  has  the  love  of  Christ  appeared  towards  us.  After  we  have  fallen 
into  temptation,  and  been  recovered  from  it,  how  sweet  has  been  the  re- 
newal of^  the  divine  friendship  !  On  reviewing  these  seasons  of  spiritual 
refreshment,  we  can  scarcely  refrain  from  s-aying  with  Job,  "  Oh  that  it 
were  with  me  as  in  months  past  I " 

II.  Enquire  into  the  causes  why  it  is  not  with  many  of  us  as  it  has 
been  in  former  times. 

No  doubt  but  in  all  our  inward  as  well  as  outward  changes  there  is  a 
mixture  of  divine  sovereignty,  though  Job's  friends  seemed  to  have  over- 
looked this  in  their  accusations  of  him  ;  and  in  the  abundance  of  their 
charity  they  considered  all  his  afflictions  as  the  fruit  of  sin,  though  this 
conclusion  was  evidently  unjust.  Nevertheless  it  is  true,  that  our  ini- 
quities have  often  separated  between  God  and  us ;  and  even  Job  en- 
quired,   '  Shew  me  wherefore  thou  contendest  with  me.' 

But  if  our  religious  enjoyments  have  declined,  let  us  enquire  a  little 
into  the  reasons  of  it — 

1.  Do  we  cordially  love  and  live  upon  the  truths  of  the  gospel,  as 
much  as  in  times  past  ?  If  not,  it  will  account  for  the  decline  of  our 
spiritual  comfort.  The  doctrines  of  the  gospel  are  the  food  of  the  soul, 
if  we  neglect  them,  we  shall  be  sure  to  suffer  loss.  They  are  the  living 
bread,  and  a  well  of  living  water,  springing  up  into  everlasting  life. 

2.  Are  we  equally  attentive  to  the  duties  of  religion,  as  in  times  past ; 
or  have  the  cares  of  the  world  swallowed  up  all  our  thoughts  ?  How 
many  that  were  devoted  to  God  in  early  life,  have  afterwards  been  sur- 
feited with  the  cares  of  life,  and  left  their  first  love.  They  then  begin  to 
neglect  private  duties,  and  lose  all  relish  for  those  holy  exercises  in  which 
they  once  found  their  chief  dehght.  No  wonder  then,  if  it  be  not  with 
them  as  in  months  past. 

3.  Are  we  as  watchful  against  temptation,  as  formerly  ?  If  not,  this 
will  account  for  the  decay  of  our  comforts,  by  preventing  the  success  of 
our  prayers.  If  we  indulge  in  envy  and  discontent,  in  pride,  the  love 
of  riches,  or  in  sensual  lusts,  God  will  have  a  controversy  with  us,  and 
there  will  be  no  solid  peace  or  comfort  until  this  Jonah  is  cast  out. 


243 

III.  Observe  the  consequences  of  remaining  in  a  declining  state,  and 
how  desirable  it  is  to  have  our  spiritual  strength  and  comlbrt  renewed. 

1.  We  shall  otherwise  attend  upon  religious  duties  to  very  little  pur- 
pose, and  shall  find  no  satisfaction  in  them.  Whatever  of  earthly  good 
we  may  enjoy,  it  will  be  nothing  to  us  without  God. 

2.  We  shall  be  in  the  utmost  danger  in  every  hour  of  temptation. 
We  are  weak  and  helpless  at  best;  but  if  God  withdraws  his  presence 
and  support,  we  fall  an  easy  prey  to  every  temptation.  See  how  it  was 
with  Peter  and  with  Hezckiah. 

3.  If  found  in  a  declining  state,  what  shall  we  do  in  the  day  of  ad- 
versity, and  in  the  hour  of  death  ?  We  shall  then  need  all  the  suc- 
cours and  all  the  comforts  of  true  religion  ;  and  nothing  but  nearness  to 
God,  and  a  life  of  communion  with  him,  can  prepare  us  for,  or  sustain 
us  in  such  a  time  of  trial. 

If  past  enjoyments  are  so  desirable,  and  the  recollection  of  them  be 
attended  with  feelings  of  tender  regret;  what  will  the  future  be,  where 
all  our  pleasures  will  be  perpetual,  and  unattended  with  any  alloy  ! 


GOD'S  COUNSEL  TO  THE  AFFLICTED. 

/  ivill  hear  what  God  the  Lord  tcill  speak :  for  he  will  speak  peace 
unto  his  people,  and  to  his  saints  :  but  let  them  not  turn  again  to 
folly. — Psalm  Ixxxv.  8, 

This  psalm  appears  to  have  been  written  after  the  captivity :  it  cele- 
brates the  return  of  Judah  to  her  own  land,  and  intercedes  for  those 
who  are  still  left  behind.  The  writer  assumes  the  attitude  of  the  watch- 
man upon  his  tower,  looking  for  good  tidings  ;  and  hopes  from  God's 
usual  kindness  to  his  people,  that  he  shall  not  wait  in  vain. 

I.  Notice  the  resolution  formed :  "  I  will  hear  what  God  the  Lord 
will  speak." 

In  times  of  trouble  there  are  many  speakers,  many  who  offer  their 
gratuitous  advice,  and  wc  are  apt  to  listen  to  what  one  and  another  says; 
but  let  us  remember  that  at  such  seasons  God  also  speaks,  and  it  is  bet- 
ter to  listen  to  him.  While  the  two  blind  men  were  sitting  by  the  way- 
side, they  heard  that  Jesus  passed  by,  and  began  immediately  to  cry  to 
him.  The  multitude  rebuked  them,  but  they  regarded  it  not ;  they 
would  listen  only  to  the  voice  of  Jesus.     Let  us  do  likewise. 

God  may  be  said  to  speak  to  us  in  two  ways  in  times  of  trouble;  by 
the  troubles  themselves,  and  by  his  word  under  them.  Troubles 

themselves  are  God's  voice,  whether  to  a  people  or  to  individuals.  1 
Kings  xvii.  18.    Isai.  xxii.  12.    Mic.  vi.  9.     When  God  lays  his  hand 


244 

upon  us,  or  upon  those  who  are  dear  to  us,  it  is  a  call  to  self-redection 
and  humiliation  before  him.  We  may  have  made  too  much  or  too  little 
of  the  mercies  that  are  taken  from  us,  and  we  may  alternately  have 
done  both.  But  that  which  more  especially  requires  attention  is 

the  voice  of  God's  word,  under  the  various  ills  and  trials  of  life. 

1.  If  labouring  under  a  sense  of  guilt  and  unworthiness,  and  en- 
quiring what  we  must  do  to  be  saved ;  let  us  hear  what  God  the  Lord 
speaks  to  us  in  his  word.  The  world  indeed  may  say  there  is 
no  need  of  this  ;  conscience  on  the  other  hand  may  read  your  doom,  and 
say  there  is  no  hope.  Despair  may  say,  as  in  the  case  of  Jonah,  I  am 
cast  out  of  thy  sight.  Self-righteous  hope  may  say,  leave  off  your  open 
sins,  reform  your  conduct,  do  as  well  as  you  can,  and  all  will  be  right. 

But  what  does  God  say  ?  Hear  ye  him,  inviting  you  to  the 
Saviour,  and  commanding  you  to  trust  in  him  alone  ;  and  see  that  you 
rest  in  nothing  short  of  him.  Matt.  xi.  28.  John  iii.  16,  36. 

2.  Does  your  sorrow  arise  from  outward  affliction  ?  Is  the  Lord's 
hand  laid  upon  you  in  a  way  of  sickness,  or  in  the  loss  of  some  earthly 
good,  in  which  you  had  found  gread  delight  ?  Your  feelings 
may  possibly  say  with  Jacob,  What  good  shall  my  life  do  unto  me  ! 
Dejection  and  melancholy  may  say,  1  shall  go  mourning  to  my  grave, 
for  my  hope  is  perished  from  the  Lord.  But  what  does 
the  Lord  say  in  this  affliction?  Be  still  and  know  that  I  am  God.  Call 
upon  me  in  the  day  of  trouble,  and  I  will  deliver  thee,  and  thou  shalt 
glorify  me.  Psal.  1.  15.  xci.  15.   1  Pet.  v.  6. 

3.  Does  it  arise  from  depressing  circumstances.,  and  a  succession  of 
adverse  providences,  bringing  losses  and  poverty  in  their  train? 

In  such  a  case  many  voices  will  b^  heard,  and  much  advice  be  offered ; 
many  anxious  cares  and  painful  apprehensions  will  arise.  Still  it  is  best 
to  hear  what  God  the  Lord  will  speak  ;  and  his  advice  is.  In  all  thy 
ways  acknowledge  him,  and  he  shall  direct  thy  steps  :  trust  in  the  Lord 
and  do  good,  and  verily  thou  shalt  be  fed  :  he  shall  supply  all  our  need, 
and  no  good  thing  will  he  withhold  from  them  that  walk  uprightly. 
Psal.  xxxvii.  3—5.  Ixxxiv.  11.  Phil.  iv.  19.  Heb.  xiii.  5.  1  Pel.  v.  7. 

4.  The  Lord  sometimes  contends  with  his  people  collectively,  as  well 
as  with  individuals,  by  removing  useful  characters  from  among  them,  or 
by  withholding  his  blessing  from  the  means  of  grace.  In  such 
cases  it  is  good  to  hear  his  voice  saying,  I  have  laid  help  upon  one  that 
is  mighty,  and  the  government  shall  be  upon  his  shoulders.  By  whom 
shall  Jacob  arise  when  he  is  small,  but  by  the  mighty  God  of  Jacob. 
Psal.  Ixxxix.  19.  Isai.  ix.  6.  li.  1—3.    Zech.  iv.  6,  7. 

II.  The  ground  of  the  psalmist's  resolution  :  "  for  he  will  speak  peace 
unto  his  people  and  to  his  saints." 

The  term  "  people  "  may  be  taken  collectively,  and  "  saints"  indi- 
vidually ;  and  so  the  words  are  applicable  to  both.  The  term  people  also 
conveys  the  idea  of  a  covenant,  for  God  has  no  people  in  this  apostate 
world,  but  those  who  are  such  by  the  covenant.  Israel  were  the 
Lord's  people,  being  the  children  of  Abraham,  and  afterwards  taken  into 
covenant  at  mount  Sinia.     Believers  in  Christ  are  also  the  Lord's  people, 


246 

taken  into  covenant  with  him,  who  is   the  head  of  tlie   mystical   body. 
Ephes.  i.  3,  4. 

To  such  he  "  spealis  peace,"  and  to  his  saints  individually;  but  there 
is  no  peace  to  the  impenitent  and  unbelieving.  The  Scri|)tures  are  full 
of  good  words  and  comfortable  words  to  God's  jjcople,  under  all  the 
troubles  and  ills  of  life,  and  even  when  they  have  sinned  against  him, 
if  they  return  to  him  with  all  the  heart.  Jer.  iii.  22.  iv.  1.  Hos.  xiv.  1, 
4.  Judah  had  grievously  oifended,  and  was  cast  out  of  his  sight;  but 
now  that  the  Lord  had  brought  back  the  captivity  of  Jacob,  he  forgave 
their  iniquity,  and  covered  all  their  sin :  ver.  1,  2. 

III.  The  caution  given  when  the  mercy  is  obtained :  "  let  them  not 
turn  again  to  folly." 

Sin  is  here  termed  "  folly  :"  it  is  contrary  to  our  own  interest,  and 
committed  against  our  own  souls;  it  is  not  only  oirensive  to  God,  but 
ruinous  and  destructive  to  the  sinner. 

1.  The  caution  in  the  text  very  well  applies  to  the  awaltened  sinner, 
who  has  found  peace  to  his  soul  through  the  blood  of  the  cross.  God 
has  forgiven  you  all  trespasses:  go  and  sin  no  more. 

2.  It  applies  to  the  case  of  a  backslider,  who  has  returned  and  found 
mercy:  "  let  him  not  turn  again  to  folly."  Bew^are  of  going  astray, 
you  are  not  out  of  the  reach  of  danger,  you  are  still  in  the  body,  and 
have  still  an  evil  heart  of  unbelief,  ready  to  depart  from  the  living  God. 

3.  It  is  not  inapplicable  to  the  case  of  such  as  have  been  ajfiicted,  and 
again  restored  to  health  and  peace.  If  God  remove  his  hand  from  you, 
and  life  is  spared,  sin  no  more,  lest  a  worse  thing  happen  unto  thee. 
Be  now  the  Lord's,  and  let  his  vows  be  upon  you.  Psal.  Ivi.  12,  13. 
Ixvi.  13,  14. 

It  is  the  design  of  all  God's  mercy  towards  us  to  embitter  sin  to  us, 
whether  he  pardons  or  restores  ;  and  he  will  redeem  Israel  from  all  his 
iniquities.  Psal.  cxxx.  8. 


CONVERSION  OF  THE  JAILOR. 

Then  he  called  for  a  light,  and  sprang  in,  and  came  trembling,  and 
fell  down  before  Paid  and  Silas;  and  brought  them  out,  and  said. 
Sirs,  what  must  J  do  to  be  saved  ?  And  they  said,  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shall  be  saved,  and  thif  house.  And 
they  spake  imto  him  the  tvord  of  the  Lord,  and  to  all  that  were  in  his 
house.  And  he  took  them  the  same  hour  of  the  night,  and  washed  their 
itripes ;  and  icas  baptized,  he  and  all  his,  straightway.  And  irhcn 
he  had  brought  them  into  his  house,  he  set  meat  before  them,  and  re- 
joiced, believing  in  God,  icith  all  his  house. — Acts  xvi.  29 — 34. 

The  history  of  Paul's  visiting  Philippi  is  highly  interesting.  All  parties 
appeared  to  be  in  earnest,  the  apostles  in  preaching  the  gospel,  Satan 
Vol.  II.         32 


246 

and  his  agents  in  opposing  it,  and  the  city  was  '  exceedingly  troubled.' 
Tiie  magistrates  and  the  people  were  active,  and  the  jailor  performed 
his  part  to  the  utmost.  The  Lord  himself  was  interested  in  the  matter ; 
he  supported  the  apostles,  furnished  them  with  a  song  of  praise,  and 
caused  an  earthquake  in  the  dead  of  night,  which  shook  the  foundations 
of  the  prison,  and  of  Satan's  kingdom  also. 

All  was  now  confusion;  the  poor  jailor  is  about  to  commit  suicide, 
fearing  that  his  prisoners  had  escaped.  Paul  relieves  his  apprehensions 
on  that  head,  and  now  another  trouble  ensues,  ver.  29.  A  new  set  of 
fears  arrest  the  jailor,  he  sees  the  hand  of  God  in  these  events,  trembles 
at  his  situation,  falls  down  before  the  apostles,  and  cries  for  mercy. 

Let  us  now  offer  a  few  remarks  on  the  question  which  the  jailor  puts 
to  the  apostles,  their  answer  to  his  enquiry,  and  the  happy  issue  of  all. 

I.  The  question  put  to  the  apostles :  "  Sirs,  what  must  I  do  to  be 
saved?" 

1.  This  implies  a  consciousness,  even  in  the  mind  of  a  heathen,  of  a 
certain  truth,  namely,  that  he  had  a  soul  to  be  saved  or  lost ;  that  he 
was  a  sinner,  and  must  shortly  give  account  of  himself  to  God. 
These  truths,  while  he  was  at  ease,  had  little  or  no  effect  upon  him ; 
but  in  the  time  of  an  earthquake  they  are  realized,  and  deeply  impressed 
upon  his  heart.  This  is  often  the  case  with  careless  and  thoughtless 
sinners,  and  even  with  scorners  and  infidels. 

2.  The  enquiry  so  eagerly  proposed  implies,  that  on  the  near  ap- 
proach of  death,  all  those  concerns  which  have  hitherto  engaged  our  at- 
tention, will  be  lost  in  this  one  question,  What  must  I  do  to  be  saved? 

What  shall  we  eat,  or  what  shall  we  drink,  or  who  will  show 
us  any  good,  are  the  anxious  enquiries  of  men  in  general :  but  in  a  dying 
hour,  if  conscious  of  our  moral  condition,  salvation  will  be  all  our  con- 
cern. Oh  that  it  were  all  our  enquiry  now  !  For  though  the  Philippian 
jailor  found  mercy,  yet  many  are  swept  away  by  sudden  death  without 
it,  and  hurried  into  an  eternal  world.  Luke  xii.  20, 

3.  The  question  itself  is  of  unspealiahle  importance.  Whether 
we  consider  the  depth  of  our  guilt  and  danger,  the  immortality  of  the 
soul,  the  intolerable  nature  of  divine  wrath,  or  that  the  present  life  is  the 
only  time  of  obtaining  mercy,  it  is  impossible  to  conceive  of  a  question 
equally  interesting  and  important.  Matt.  xvi.  26. 

4.  The  question  was  proposed  to  the  proper  persons,  the  apostles  of 
our  Lord  and  Saviour.  Heathen  philosophers  with  all  their  wis- 
dom could  not  answer  it,  neither  could  the  Jewish  doctors.  1  Cor.  i. 
21 — .2.3.  To  as  little  purpose  might  we  apply  to  multitudes  of  nominal 
christians,  and  professed  teachers  of  Christianity.  Psone  but  those  en- 
trusted with  the  gospel,  and  who  are  the  servants  of  the  most  High  God, 
can  show  unto  men  the  way  of  salvation.  Acts  xvi.  17. 

3.  The  question  was  proposed  in  a  hecomivg  manner,  accompanied 
with  tokens  of  reverence  and  respect.  The  jailor  prostrated 

himself  before  Paul  and  Silas,  brought  them  out  of  prison,  and  said, 
Sirs,  what  must  I  do  to  be  saved?  His  words  and  actions  testified  the 
altered  state  of  his  mind,  and  how  he  felt  towards  those  who  till  now 
had  been  his  prisoners. 


247 

II.  The  answer  given  to  the  enquiry  by  the  apostles.  "  Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  liouse." 

1.  Observe  its  import.  That  the  enquirer  was  in  a  lost  slate, 
that  he  could  be  saved  by  no  doings  of  his  own,  that  a  way  of  salvation 
was  provided  by  the  death  of  Christ,  and  that  it  was  his  interest  and  his 
duty  immediately  to  acquiesce.  This  is  still  the  message  of  the  gospel 
to  all,  to  whom  it  is  addressed.  Many  indeed  imagine  that  thev 
do  believe,  but  the  faith  of  men  in  general  is  merely  traditional,  in  the 
same  manner  as  the  Jews  pretended  to  believe  in  Moses,  even  while  they 
rejected  Christ. 

2.  The  promptness  of  the  reply.  Here  is  nothing  circuitous, 
nothing  doubtful,  like  what  the  wisdom  of  men  would  have  suggested ; 
all  is  prompt  and  explicit.  Christ's  ministers  have  their  errand  before 
them,  and  his  salvation  is  adapted  to  the  utmost  extremity  of  the  misera- 
ble and  the  lost.  The  remedy  is  quite  at  hand,  and  the  word  is  nigh 
thee,  even  in  thy  mouth,  and  in  thy  heart.  Isai.  xlvi.  13.  Rom.  x.  8. 

3.  The  sufficiency  of  the  reply,  to  answer  every  purpose  of  the  en- 
quirer. Believing  in  the  Lord  Jesus  Christ  secures  peace  of  con- 
science, in  the  pardon  of  sin;  reconciliation  with  God,  purity  of  heart, 
and  a  devotedness  to  his  service  and  glory.  Rom.  v.  1.  Acts  xv.  9. 

III.  The  happy  issue  of  all,  in  the  conversion  of  the  jailor  and  his 
family. 

1.  He  appears  to  have  requested  farther  information,  in  addition  to 
what  was  summarily  contained  in  the  apostles'  answer  ;  for  they  after- 
wards "  spake  unto  him  the  word  of  the  Lord,"  ver.  32.  He  would 
naturally  enquire  who  Christ  was,  that  he  might  believe  on  him  ;  also 
what  the  Lord  required  him  to  do,  and  how  he  might  serve  him. 

2.  As  the  messages  were  addressed  to  him,  and  to  his  hovse,  ver.  31 : 
so  we  find  that  he  collected  his  family  together  to  hear  the  word,  ver. 
32,  This  shews  in  what  way  an  awakened  sinner  will  begin  to  use  his 
influence,  and  the  concern  he  feels  in  the  good  of  others.  John  i. 
41—4.5. 

3.  The  jailor  and  his  family  all  believe  the  word,  and  receive  the 
truth  in  love,  ver.  34.  What  a  blessed  change,  and  what  a  blessed  fam- 
ily, all  rejoicing  together  in  God's  salvation  ! 

4.  He  did  what  he  could  to  atone  for  his  cruelty  towards  Paul  and 
Silas,  ver.  33.  He  took  them  out  of  prison  and  washed  their  stripes: 
oh  what  a  mixture  of  feelings  was  here  ! 

5.  The  jailor  and  his  family  the  same  hour  were  baptized,  in  token 
of  their  subjection  to  Christ's  authority  .There  was  a  promptness  in  this 
obedience,  corresponding  with  the  decisive  nature  of  the  apostles'  doc- 
trine;  it  was  done  "  straightway,"  without  reluctance  or  hesitation. 
The  jailor  and  his  family  are  now  classed  among  the  followers  of  Jesus, 
fearless  of  the  opposition  they  in  their  turn  might  have  to  encounter, 
from  the  populace  and  the  magistrates  of  Philippi. 

6.  Having  been  baptized,  not  in  the  house,  but  elsewhere,  the  happy 


248 

convert  introduces  the  apostles  to  his  dwelling,  and  entertains  them  with 
hospitality,  ver.  34 ;  rejoicing  also,  and  believing  in  God,  with  all  his 
house.     This  was  a  day  never  to  be  forgotten. 


FEARFUL  END  OF  GOD'S  ENEMIES. 

Let  God  arise,  let  his  enemies  be  scattered :  let  them  also  that  hate 
him  flee  before  him.  As  smoke  is  driven  away,  so  drive  them  away  : 
as  vHix  meltetJi  before  the  fire,  so  let  the  ivicked perish  in  the  presence 
of  God. — Psalm  Ixviii.  1,  2. 

This  psalm  was  written  on  occasion  of  bringing  up  the  ark  of  God 
from  the  house  of  Obededom  ;  and  as  it  ascended  to  the  holy  city,  this 
triumphant  song  was  sung,  as  in  the  times  of  Moses.  1  Chron.  xv.  25 
— 28.  Num.  X.  35.  It  breathes  the  language  of  defiance,  and  shows 
what  must  be,  what  ought  to  be,  the  fate  of  all  the  enemies  of  God. 

I.  Enquire  wherein  it  appears  that  wicked  men  are  in  reality  God's 
enemies. 

All  sin  is  opposite  to  the  very  nature  of  God,  and  wherever  it  prevails 
it  makes  men  his  enemies.  Some  are  wholly  under  its  intluence,  and 
they  therefore  become  its  open  and  decided  enemies. 

1.  This  appears  more  especially  in  a  universal  rejection  of  his  gov- 
ernmerd.  In  setting  up  our  own  will  as  the  rule  of  action,  serving 
divers  lusts  and  pleasures,  and  living  without  God  in  the  world.  This 
is  the  temper  of  all  wicked  men ;  and  if  in  any  instance  they  do  what 
appears  to  be  right,  it  is  not  in  obedience  to  the  will  of  God,  nor  because 
they  are  commanded  to  do  it,  but  because  they  happen  to  be  so  inclined. 
In  all  this  there  is  a  total  dereliction  of  divine  authority.  Zech.  vii. 
5,  6. 

2.  It  appears  in  habitual  dissatisfaction  with  God^s  proviidence,  want- 
ing to  have  the  reins  of  governnrient  and  the  disposal  of  events  in  our 
own  hands.  What  a  deal  of  enmity  is  discovered  here,  especially 
in  two  things.  If  events  arc  lavourable,  men  ascribe  it  to  themselves  ; 
their  own  wisdom  and  their  own  might  have  done  it.  When  evils  hap- 
pen to  befal,  there  is  a  disposition  to  lay  the  blame  of  it  upon  God,  or 
impute  it  the  malignity  of  fate.  In  every  way  God  is  contemned,  and 
his  authority  despised. 

3.  It  appears  in  a  disrelish  of  God''s  moral  perfections. 

Many  who  profess  to  admire  the  natural  perfections  of  God  as  they  ap- 
pear in  the  work's  of  creation,  and  to  be  greatly  delighted  with  them,  are 
at  the  same  time  utterly  averse  to  those  attributes  in  which  the  true 
glory  of  the  divine  character  consists.  They  love  to  contemplate  what 
is  great  and  powerful,  but  dislike  the  holy  and  the  just :  but  such  a 
state  of  heart  is  wholly  alienate  from  God. 


249 

4.  Enmity  is  discovered  in  a  rejection  of  divine  revelation. 

Some  entirely  discard  it,  and  endeavour  to  pour  contempt  upon  if. 
Others  who  profess  to  receive  it,  reject  at  the  same  lime  some  of  its  lead- 
ing doctrines,  and  so  in  eifect  invalidate  the  whole.  Hence  ii  comes  lo 
pass  that  the  divine  law  is  looked  upon  with  an  evil  eye,  as  too  strict  in 
its  requirements,  or  too  severe  in  its  denunciations,  and  is  even  regarded 
as  an  Egyptian  task-master.  Hence  also  the  gospel  is  subverted,  its 
principal  truths  denied,  or  accommodated  to  men's  corrupt  propensities. 
Enmity  always  shows  itself  in  an  aversion  to  God's  way  of  salvation, 
going  about  to  establish  our  own  righteousness,  and  not  being  willing  to 
submit  to  the  righteousness  of  God. 

5.  In  a  secret  dislike  to  the  friends  of  God,  and  of)position  to  his 
cause.  In  this  it  often  appears,  even  while  other  things  are  tolera- 
bly fair.    It  shows  itself  in  a  wish  to  reproach  the  character,  misrepre- 

^sent  the  principles  and  conduct  of  religious  people;  to  speak  ill  of  reli- 
gion in  general,  and  where  power  is  possessed  to  use  it  in  hindering  the 
work  of  the  Lord.  It  is  Satan's  employment  to  blind  the  minds  of 
them  that  believe  not,  and  in  this  also  his  servants  are  engaged.  2  Cor. 
iv.  4. 

Yet  in  many  instances  those  who  are  the  subjects  of  this  enmity, 
seem  not  to  be  aware  of  it.  This  perhaps  is  chiefly  owing  to  their 
having  false  notions  of  God,  and  because  they  are  not  always  under 
such  temptations  as  coll  forth  this  enmity  into  direct  exercise.  Saul  of 
Tarsus  did  not.  think  himself  an  enemy  to  God,  when  he  was  persecuting 
the  saints,  and  haling  them  to  prison  ;  on  the  contrary,  he  reckoned  that 
he  was  doing  God  service.  Acts  xxvi.  9,  10. 

II.  Consider  the  great  evil  contained  in  this  enmity  of  heart  to  God. 

How  came  the  Lord  to  have  any  enemies  among  the  human  race? 
What  evil  hath  he  done,  or  wherein  hath  he  deserved  this  at  our  hands? 
Surely  this  must  be  utterly  inexcusable.  Mic.  vi.  3. 

1.  To  be  averse  to  God  as  the  Lawgiver,  is  to  be  an  enemy  to  the 
order  and  happiness  of  the  universe,  God  forbids  nothing  but 
what  is  evil,  requires  nothing  but  what  is  just  and  good  ;  obedience  to 
the  one  would  prevent  our  ruin,  and  to  the  other  would  ensure  our  hap- 
piness. To  be  God's  enemy  therefore,  is  to  be  the  enemy  of  all  right- 
eousness. 

2.  To  be  averse  to  the  providence  of  God,  or  to  his  management  and 
superintendence,  is  to  be  an  enemy  to  the  well-being  of  mankind. 

If  infinite  wisdom  and  goodness  direct  every  concern,  the  direction  can- 
not be  in  better  hands.  And  shall  God  abandon  all  his  plans,  and  the 
earth  be  forsaken  for  us !  Job  xviii.  4. 

3.  To  be  averse  to  the  gospel,  or  to  God  as  the  Saviour,  is  to  be  an 
enemy  to  our  own  souls,  to  our  dearest  interests,  and  those  of  others. 
It  is  to  be  at  war  with  infinite  love  itself,  and  with  our  own  immortal 
happiness.  Prov.  viii.  36. 

III.  Consider  how  vain  and  how  dangerous  it  is  to  attempt  to  oppose 
God,  and  to  become  his  enemv- 


v')     {Aaj  f .  «  /  a,.     It-  ( . 


250 

"  God  will  arise,  and  his  enemies  must  be  scattered:  they  that  hate 
him  shall  flee  before  him."  See  to  what  such  weak  and  arrogant  crea- 
tures  are  compared,  ver.  2  :  to  "  smoke  before  the  wind,  and  wax  before 
the  fire."  So  shall  they  melt  away  before  the  presence  of  God.  They 
are  not  melted  into  repentance  for  their  unreasonable  enmity,  but  are 
utterly  consumed  with  terrors.  All  their  stoutness  of  heart  and  vain 
confidence  shall  fail  them,  when  God  rises  up  to  meet  them,  whether  it 
be  at  death,  or  in  the  day  of  judgment.  However  men  may  seem  now 
to  brave  it  out,  while  God  stands  at  a  distance  ;  yet  when  he  comes  near 
to  them  in  judgment,  their  hearts  will  fail  them.  Like  the  smoke  will 
they  be  driven,  and  like  the  wax  will  they  be  consumed. 

(1)  Learn  how  awful  is  the  state  of  the  unconverted,  enemies  to  God, 
and  doomed  to  everlasting  destruction. 

(2)  If  we  desire  to  be  at  peace  with  God,  the  way  is  prepared.  He 
can  be  reconciled  through  his  Son,  and  be  pacified  towards  us  for  all 
our  offences.  Ezek.  xvi.  63. 

(3)  How  great  and  wonderful  is  the  love  of  Christ,  in  dying  for  us 
while  we  were  enemies  by  wicked  works.  Rom.  v.  8 — 10. 

(4)  What  cause  to  admire  the  grace  of  the  Holy  Spirit,  in  turning 
our  hearts,  and  melting  us  into  love. 


LOVE  TO  CHRIST  THE  TEST  OF  TRUE  RELIGION. 

He  saith  to  him  again  the  second  time,  Simon,  son  of  Jonas,  lovest 
thou  me  ?  He  saith  unto  him.  Yea,  Lord  ;  thou  knoivest  that  I  love 
thee.     He  saith  unto  him.  Feed  my  sheep. — John  xxi.  16. 

When  we  recollect  the  conduct  of  Peter  in  denying  his  Lord,  the  na- 
ture and  magnitude  of  his  offence,  and  how  highly  it  was  aggravated  by 
attendant  circumstances,  we  cannot  but  feel  particularly  interested  in 
knowing  how  it  would  fare  with  him  on  the  next  interview  with  his 
blessed  Lord ;  and  it  is  to  the  gospel  of  John  that  we  are  indebted  for 
this  valuable  piece  of  history. 

The  text  with  its  connection  states  precisely  what  was  the  conduct  of 
Jesus  towards  him,  after  his  resurrection.  It  is  true,  this  was  not  the 
first  interview,  for  it  was  the  third  time  that  Jesus  showed  himself  to  his 
disciples,  after  that  he  was  risen  from  the  dead :  ver.  14.  The  Lord 
also  had  appeared  unto  Simon,  on  the  very  day  of  his  resurrection. 
Luke  xxiv.  34.  But  it  does  not  appear  that  any  thing  was  said  on  the 
subject  of  his  fall,  till  this  third  public  interview.  Peter  had  wept  bitterly 
for  his  sin,  and  had  joined  himself  to  the  disciples ;  yet  what  could  he 
expect,  but  to  meet  with  a  severe  reproof.     Let  us  therefore  notice, 

L  The  conduct  of  Jesus  towards  Simon  Peter. 

1.  Observe  i\\Q  indirect  manner  in  which  the  reproof  is  given. 


251 

Nothing  is  said  immediately  on  the  subject,  and  no  mention  is  made  of 
his  having  denied  the  Lord  ;  for  Christ  had  seen  his  tears,  and  was  come 
to  heal  him.  There  is  indeed  a  glance  at  his  misconduct,  and  though  it  is 
only  a  glance,  Peter  perceives  it,  and  feels  it  too  ;  but  no  name  is  given  to 
the  offence.  Oh  what  love  and  tenderness  is  here,  and  how  different  from 
all  that  is  known  among  the  best  of  men  !  Peter  had  reproached  himself, 
and  therefore  Jesus  would  not  do  it,  but  deals  with  him  as  a  friend.  It 
may  be  doubtful  whether  there  would  have  been  so  much  as  an  allusion 
to  what  was  past,  had  it  not  been  for  the  sake  of  example,  and  as  a  les- 
son to  the  rest  of  the  disciples. 

2.  The  question  that  is  put  to  him  by  our  Lord :  "  Simon,  son  of 
.lonas,  lovest  thou  me?"  This  would  go  deep  into  Peter's  heart, 
for  it  would  seem  as  if  his  love  to  Christ  must  now  be  called  in  ques- 
tion, and  nothing  could  be  more  painful  to  an  ingenuous  mind  than  this. 
Peter  had  wept,  and  returned  to  the  disciples  ;  but  none  of  these  things 
would  do,  without  the  most  unequivocal  proof  of  love  to  Christ. 

He  is  also  called  by  his  old  name,  "  Simon,  son  of  Jonas,"  as  if  he 
was  not  now  to  be  reckoned  among  the  disciples  of  his  Lord.  What  a 
mixture  of  goodness  and  severity  is  here! 

3.  The  comparative  form  in  which  the  (]uestion  is  proposed  in  the 
first  instance :  Lovest  thou  me  "  more  than  these?  Peter  could 
not  forget  his  saying.  Though  all  men  should  deny  thee,  yet  will  not  I : 
yet  where  now  is  the  proof?  Did  any  of  his  brethren  act  so  unfaithful 
a  part  as  himself?  He  alone  was  guilty  of  treachery  and  deceit  :  and 
how  distressing  now  must  be  the  recollection  of  his  former  confidence, 
and  the  vaunting  assurance  he  had  given. 

4.  The  repetition  of  the  question  is  another  painful  circumstance, 
and  must  deeply  have  affected  the  mind  of  the  apostle.  Thrice 
had  Peter  denied  the  Lord,  and  thrice  is  the  question  asked,  Lovest  thou 
me?  Peter  was  "grieved"  at  this,  and  well  he  might;  but  it  was  in- 
tended to  call  to  remembrance  the  aggravated  nature  of  his  offence.  A 
recollection  of  past  sins,  though  pardoned,  cannot  fail  to  renew  the  sor- 
row of  a  real  penitent,  who  will  be  ready  to  say  with  David,  My  sin  is 
ever  before  me. 

5.  There  is  great  mercy  mixed  with  this  seeming  severity. 

The  question  was  repeatedly  proi)osed,  it  is  true,  and  asoften  answered  ; 
but  still  nothing  is  said  about  Peter's  sin,  and  no  words  of  reproach  are 
uttered.  Moreover,  the  Lord  Jesus  accepted  his  avowal,  and  repeatedly 
committed  to  him  the  care  of  his  flock,  saying  "  Feed  my  sheep,  feed 
my  lambs."  This  was  in  efiect  a  renewal  of  his  commission,  which 
conveyed  an  assurance  of  forgiveness,  and  that  he  was  now  accepted  in 
the  presence  of  all  his  brethren. 

6.  We  cannot  but  notice  Peter^s  answer  to  these  interrogations. 

It  was  marked  with  becoming  humility,  for  when  asked  whether  he 
loved  the  Saviour  "more"  than  others,  or  more  than  his  brethren  had 
done,  he  declined  tlic  affirmative,  and  was  content  simply  to  declare  his 
attachment,  without  assuming  any  thing  like  his  former  self-confidence. 
There  was  at  the  same  time  a  great  deal  of  fervour  in  his  reply ; 
the  question  being  three  times  proposed,  he  as  often   repeated  the  as- 


252 

surance  of  his  love,  and  appealed  to  Jesus  lor  ihe  truth  and  sincerity  of 
his  declaration. 

Applying  the  subject  to  ourselves,  we  shall  notice, 

II.  The  importance  of  the  question  which  Jesus  proposed:  "  Simon, 
son  of  Jonas,  lovest  thou  me  ? " 

This  is  an  enquiry  that  nearly  concerns  us  all,  and  carries  in  it  thf 
most' serious  and  important  consequences — 

1.  On  the  answer  to  this  question  depends  ihe  truLh  and  reality  of 
our  religion.  The  love  of  Christ  implies  that  we  are  the  sub- 
jects of  repentance,  faith,  and  every  other  spiritual  disposition.  All  our 
prayers  and  tears,  all  our  hopes  and  joys,  all  our  knowledge  and  obe- 
dience, are  nothing  without  this ;  the  love  of  Christ  is  the  source  and 
the  centre  of  every  other  holy  affection.  The  prophets  and  apos- 
tles, the  saints  of  all  ages,  have  been  distinguished  by  their  love  to 
Christ,  and  making  him  the  object  of  supreme  regard.  Abraham  re- 
joiced to  see  his  day,  David  describes  him  as  fairer  than  the  children  of 
men,  Isaiah  saw  his  glory  and  spake  of  him,  and  Paul  counted  all 
things  but  loss  for  his  sake.  The  church  of  old  exulted  in  him,  as  the 
chiefest  among  ten  thousand  and  altogether  lovely,  and  to  every  one 
who  believes  he  is  precious.  Some  indeed  have  pretended  to 
love  God,  who  have  not  been  the  friends  of  Christ,  and  whose  hearts 
never  glowed  with  love  to  him.  The  unbelieving  Jews  did  this,  and 
alleged  that  God  was  their  father,  while  they  disowned  his  only-begot- 
ten Son;  but  the  answer  of  Jesus  was,  'If God  v^ere  your  father,  ye 
would  love  me.'  Deists  also  pretend  to  venerate  the  Supreme  Being, 
while  they  refuse  the  record  that  God  hath  given  of  his  Son.  Semi-deists 
likewise,  under  the  christian  name,  profess  to  be  the  friends  of  God  and 
of  divine  revelation,  while  they  consider  Christ  as  a  mere  creature,  and 
of  course  not  entitled  to  supreme  affection.  But  let  men  deceive 
themselves  as  they  may,  the  Scriptures  claim  the  same  honour  and  af- 
fection for  the  Son  as  for  the  Father,  and  have  left  all  his  enemies  under 
the  curse.  John  v.  23.    1  Cor.  xvi.  22. 

2.  On  this  question  depends  all  the  comfort  and  enjoyment  of  religion. 

It  is  the  love  of  Christ  that  makes  holy  duties  delightful,  2. 
Cor.  v.  13,  14 :  they  would  otherwise  be  dull  and  uninteresting,  and  we 
should  go  on  heavily  in  them.  Mark  the  spiritual  condition  of  those 
worshipping  assemblies  where  this  principle  is  discarded  or  unknown ; 
and  what  are  they,  but  a  valley  of  dry  bones.  What  also  is  the  state 
of  individual  believers,  where  the  love  of  Christ  is  \yaniing,  or  is  suf- 
fered to  decline.  Religious  privileges  without  this  will  be  lightly 
regarded,  and  will  soon  be  loathed  like  the  manna  in  the  wilderness. 
Christian  fellowship  and  holy  ordinances  would  degenerate  into  mere 
formality,  and  be  deprived  of  all  that  satisfaction  they  were  intended  to 
impart.  The  gospel  itself  would  be  nothing  to  us  without  the 
love  of  Christ;  we  should  see  none  of  its  glory,  nor  be  able  to  rejoice 
in  its  salvation.  It  would  then  become  a  matter  of  cold  speculation  only, 
or  its  leading  doctrines  would  be  rejected.  The  promises,  though 


253 

exceeding  great  and  precious,  would  have  no  preciousness  in  them,  for 
they  are  full  of  Christ,  and  he  is  the  sum  and  substance  of  them  all. 
2  Cor.  i.  20.   Ephes.  i.  3.  Heaven  itself  could  be  no  heaven  to 

us  without  the  love  of  Christ,  for  that  is  the  ull-iuspiiing  princi[)le  of 
the  world  of  bliss.  No  fitness  could  wc  possess  Ibr  any  of  its  exer- 
cises or  enjoyments,  for  Christ  is  the  burden  of  their  song,  and  the  ob- 
ject of  their  adoration.  Rev.  v.  11 — 14. 

3.  On  this  question  depends  oux  fitness  for  the  service  of  God  on 
earth.  The  love  of  Christ  is  that  which  prepares  and  disposes 

us  to  serve  him,  nor  can  we  be  of  much  use  to  our  lamilies,  in  the  church 
of  God,  or  in  the  world,  without  it.  The  form  of  religion  and  outward 
decency  may  be  preserved,  but  a  savour  of  the  name  of  Christ  can  never 
be  diffused,  where  the  heart  is  cold  and  indifferent  towards  him. 
A  warm  heart  for  Christ  is  the  great  qualification  for  the  christian  minis- 
try, as  is  evident  from  the  conduct  of  our  Lord  towards  Peter,  for  he 
would  not  commit  the  flock  to  his  care  till  he  had  ascertained  the 
strength  and  fervour  of  his  affection;  and  then  he  said  to  him,  "Feed 
my  sheep,  feed  my  lambs."  All  the  rest  are  hirelings,  whose  the  sheep 
are  not,  or  who  have  received  no  commission  from  the  great  Shepherd 
and  Bishop  of  souls.  John  x.  12,  13.  It  is  this  qucilification,  ra- 

ther tlian  learning  or  great  abilities,  that  fits  a  minister  for  his  work  ;  and 
men  of  this  description  are  generally  more  successful  than  any  other. 
Without  love  to  Christ  we  shall  have  no  love  to  souls,  no  com- 
passion for  the  ignorant  and  them  that  arc  out  of  the  way,  no  heart  to 
seek  after  the  lost  sheep,  no  desire  or  ability  to  fiirnish  them  with  proper 
food  and  pasture.  Ezek.  xxxiv.  1 — 6.  And  if  love  to  Christ  be  so  es- 
sential to  the  work  of  the  ministry,  then  how  miserably  are  those  men 
employed,  who  labour  to  damp  and  destroy  the  ardour  of  our  love  by 
robbing  Christ  of  his  dignity  and  glory,  and  representing  him  as  a  crea- 
ture like  ourselves.  Better  were  it  to  leave  the  altar,  than  to  profane  it 
with  such  abominations. 

III.  The  various  ways  in  which  this  question  is  put  home  to  our 
own  hearts. 

1.  By  'persecution  and  rcproachy  Jesus  seems  to  say  to  us,  Lovest 
Ihou  me?  That  is  a  time  that  tries  our  attachment,  and  whether 
we  can  suffer  for  his  sake.  The  love  of  many  has  been  submitted  to 
this  test,  and  they  have  not  counted  their  lives  dear  unlo  ihem. 

2.  By  temptation  this  question  is  often  put  to  us,  and  the  trial  is  se- 
vere. The  temptations  of  Satan  arc  attended  with  more  danger 
than  violent  persecution,  and  sin  has  done  that  for  the  followers  of  Christ 
which  suffering  could  never  accotnplish.  But  when  tempted  by  the  evils 
that  are  m  the  world,  and  in  our  own  hearts,  can  we  deny  ourselves  for 
his  sake,  and  take  up  our  cross  and  follow  him? 

3.  Christ  tries  our  love  by  worldly  losses  and  disappointments.  It 
is  easy  to  profess  his  name,  when  not  in  danger  of  suffering  any  material 
inconvenience  by  it ;  but  if  it  should  happen  that  we  must  lose  our  friends, 
give  up  our  worldly  prospects  and  advantages,  or  relinquish  our  attach- 
ment to  the  Saviour,  then  is  our  religion  brought  to  the  lest,  and  it 
will  be  seen  whether  we  cleave  to  the  Lord  with  purpose  of  heart. 

Vol.  11.         33 


254 

4.  Christ  tries  our  love  by  giving  us  his  commandments  to  keep.  John 
xiv.  15.  We  may  love  Christ  from  the  hope  of  being  saved  by 
him,  but  unless  we  keep  his  commandments,  that  hope  is  vain.  Many 
of  thenn  are  opposite  to  flesh  and  blood,  and  require  the  exercise  of  much 
self  denial;  but  if  we  truly  love  Christ  we  shall  not  hesitate  to  do  his 
will,  and  to  walk  in  all  his  commandments  and  ordinances  blameless. 
John  xiv.  21. 

5.  By  committing  his  cause  into  our  hands,  and  leaving  us  in  charge 
till  becomes  to  reckon  with  his  servants.  Matt.  xxv.  14,  15.  If 
we  truly  love  Christ  we  shall  be  faithful  to  the  trust,  shall  neither  neglect 
nor  abandon  his  interest  in  the  world,  but  say  with  David,  If  I  forget 
thee,  oh  Jerusalem,  let  my  right  hand  forget,  and  let  my  tongue  cleave 
to  the  roof  of  my  mouth.  Happy  shall  we  be  to  consecrate  to  him  the 
first-fruits  of  our  increase,  to  support  his  righteous  cause,  and  spread 
abroad  the  savour  of  his  name. 

6.  By  committing  to  our  care  the  poor  and  needy  of  his  JIocJc. 
These  are  his  representatives;  and  when  they  present  themselves  he 
seems  to  say  to  us,  Lovest  thou  me?  We  cannot  be  unmindful  of  their 
afflictions  and  necessities,  without  at  the  same  time  withholding  the  ex- 
pression of  our  love  to  him ;  and  by  this  proof  of  our  attachment  will 
our  state  be  decided  in  the  great  day.  Matt.  xxv.  40.  All  his  followers 
are  distinguished  by  a  spirit  of  genuine  benevolence,  nor  will  Christianity 
assimilate  with  any  other  principle.  1  Cor.  xiii.  1,2. 


DELIVERANCE  FROM  DEEP  DISTRESS. 

/  waited  patiently  for  the  Lord;  and  he  inclined  unto  rne,  and 
heard  my  cry.  He  brought  me  up  also  nut  of  a  horrible  pit,  out  of 
the  miry  clay,  and  set  my  feet  upon  a  rock,  and  established  my  goings. 
And  he  hath  put  a  new  song  in  my  mouth,  even  praise  unto  our  God: 
many  shcdl  see  it,  and  fear,  and  shall  trust  in  the  Lord. — Psalm  xl. 
1—3. 

Had  it  not  been  for  the  psalms  of  David,  we  should  have  known  hut 
little  of  the  experience  of  good  people  in  former  times ;  but  here  we  see 
that  as  in  water,  face  answereth  to  face,  so  doth  the  heart  of  man  to 
man ;  and  that  what  the  experience  of  saints  was  many  hundreds  of 
years  ago,  that  it  is  now. 

I.  Consider  the  painful  situation  of  the  psalmist,  sinking  as  it  were 
into  "  a  horrible  pit,  and  into  the  miry  clay." 

It  is  difficult  to  say  what  were  the  peculiar  circumstances  of  David, 
denoted  by  this  metaphorical  expression,  though  it  is  evident  he  laboured 
under  deep  distress,  and  was  sinking  into  despondency.     We  know  that 


255 

he  was  reduced  to  great  extremities  during  the  persecuting  reign  of  Saul ; 
help  often  failed,  and  sometinfies  his  heart  failed.  We  find  also  that  he 
was  the  subject  of  much  despondency  under  a  sense  of  sin,  and  of 
divine  chastisement.  Psal.  xxxviii.  1—4.  This  also  appears  to  have 
been  the  case  in  the  present  instance,  ver.  12;  and  there  are  but  few 
christians  who  have  not  been  exercised  in  a  similar  manner. 

1.  A  sense  of  sin,  unaccompanied  wUh  a  believing  view  of  the  mercy 
of  God  our  Saviour,  will  produce  the  despondency  mentioned  in  the 
text.  This  is  often  the  case  in  the  earlier  stages  of  the  christian 
life,  when  the  mind  is  intensely  fixed  on  the  multiplied  aggravations  of 
our  guilt  and  nothing  is  seen  and  felt  but  our  misery  and  wretchedness. 
When  sin  revives  the  sinner  dies,  and  till  the  gospel  comes  to  his  relief 
he  is  without  hope. 

2.  Doubts  or  uncertainty  about  our  being  in  a  state  of  salvation,  wWl 
sometimes  produce  deep  despondency.  There  are  seasons  in  which 
the  evidences  of  our  adoption  appear  doubtful :  looic  which  way  we  will 
we  have  no  lively  remembrance  of  the  past,  no  direct  consciousness  of 
the  present,  and  but  little  hope  of  tiie  future.  These  misgivings  of  heart 
are  often  the  effect  of  guilt,  through  some  particular  temptation,  or  eas- 
ily besetting  sin ;  or  they  may  arise  from  a  course  of  spiritual  declen- 
sion. In  eTther  case  the  mind  sinks  into  dejection,  as  into  a  horrible  pit, 
or  the  mirv  clay. 

3.  Dark  and  distressing  providences  will  often  produce  the  same 
effect.  VVc  are  so  much  influenced  by  sense,  that  what  God  ap- 
pears to  be  by  his  dealings  with  us,  that  we  imagine  him  to  be  in  reality. 
If  his  hand  be  turned  against  us  we  soon  begin  to  say,  Surely  against 
me  is  he  turned.  Though  we  may  in  general  believe  that  all  things 
work  together  for  good  to  them  that  love  God,  yet  while  the  dark  cloud 
is  over  us  we  sink  into  the  pit. 

II.  Observe  the  spirit  and  conduct  of  David,  while  in  this  situation. 

He  "  cried  "  to  the  Lord,  and  "  waited  patiently  "  for  an  answer,  ver. 
1.     We  see  here, 

1.  What  a  difference  there  is  between  the  conduct  of  the  righteous 
and  the  wicked  in  a  time  of  trouble.  Irreligious  men  sometimes 
find  themselves  in  a  horrible  pit,  but  they  call  not  upon  the  Lord  ;  they 
seek  some  other  remedy,  and  often  in  their  own  destruction.  But  good 
men  have  a  better  remedy  for  despair ;  they  make  the  Most  High  their 
habitation,  and  their  rock  of  defence.  Jeremiah  called  upon  the  Lord 
out  of  the  low  dungeon,  and  Jonah  out  of  the  belly  of  hell. 

2.  Calling  upon  the  Lord  must  be  our  refuge  in  the  day  of  trouble. 

We  may  be  compassed  round  about,  but  there  is  always  one 
way  of  relief  and  of  escape ;  we  may  look  upward  and  find  deliver- 
ance, when  we  have  no  where  else  to  look.  It  was  thus  with  Israel  at 
the  Red  sea,  and  in  the  days  of  Jehoshaphat.  2  Chron.  xx.  12. 

3.  We  must  not  only  cry,  but  wait  patiently  for  the  Lord. 
Patience  we  see  does  not  consist  in  a  feeling  of  indifference  or  uncon- 
cern about  our  stale,  or  the  issue  of  it ;  for  it  is  accompanied   with 
earnest  crying  to  the  Lord  ;  but  in  bearing  present  ills  without  murmur- 


256 

ing,  in  a  spirit  of  resignation  to  the  will  of  God,  and  hoping  in  his  mer- 
cy. Then  whatever  be  the  source  of  our  present  distress,  it  will  issue 
well  at  last. 

III.  Notice  the  process  of  David's  deliverance. 

1.  The  Lord  "heard  his  cry."  David  could  not  know  that  till  the 
answer  came,  and  his  petition  was  granted.  God  hears  all  that  passes 
in  a  time  of  trouble,  but  he  does  not  accept  of  all. 

2.  He  "  brought  him  out"  of  his  dejected  condition,  whether  arising 
from  temporal  or  spiritual  distress.  If  the  former,  it  would  be  by  giving 
a  favourable  turn  to  the  affairs  in  a  way  of  providence :  if  the  latter  by 
directing  his  mind  to  the  hopes  and  promises  of  mercy :  or  by  an  inter- 
position both  of  providence  and  grace. 

3.  He  "  set  his  feet  upon  a  rock,"  and  gave  him  to  feel  his  ground, 
instead  of  sinking  in  the  mire.  Thus  also  the  Lord  directs  the  mourn- 
ing sinner  to  the  hopes  of  the  gospel,  where  he  finds  firm  fooling,  and  a 
refuge  l"rom  the  wrath  to  come. 

4.  He  "  put  a  new  song  into  his  mouth,"  furnished  him  with  fresh  oc- 
casion for  praise,  and  set  his  heart  in  order  for  it.  Thus  his  mourning 
was  turned  into  joy,  and  a  garment  of  praise  was  given  him  for  the 
spirit  of  heaviness. 

5.  The  psalmist's  deliverance  when  known,  would  afford  encourage- 
ment to  others :  "  many  shall  see  it,  and  fear,  and  shall  trust  in  the 
Lord."  Hearing  of  his  distress  would  make  them  "  fear,"  and  hearing 
of  his  deliverance  would  encourage  them  to  "trust."  Such  was  the 
effect  upon  the  righteous  at  that  time,  and  such  it  has  been  ever  since. 
The  experience  of  David  has  been  a  source  of  relief  and  comfort  to  the 
church  in  all  ages  of  the  world. 

IMPROVEMENT. 

(1)  The  experience  of  David  in  this  instance  is  applicable  to  the  case 
of  a  poor  sinner,  when  first  led  to  the  hope  of  the  gospel.  He  is  in 
great  distress,  the  Lord  hears  his  cry,  and  brings  him  up  from  a  state  of 
despondency.  Christ  as  revealed  in  the  gospel  is  like  a  rock  to  his  feet, 
his  goings  are  established,  and  salvation  by  the  blood  of  the  cross  fur- 
nishes him  with  a  song  of  praise. 

(2)  The  subject  is  equally  applicable  to  the  believer  on  various  occa- 
sions, when  delivered  from  spiritual  darkness  and  despondency ;  in 
many  a  time  of  trouble  when  his  soul  is  distressed,  or  when  by  provi- 
dential interpositions  some  light  is'thrown  upon  his  path.  When  poring 
over  ills,  or  looking  at  them  only  with  an  eye  of  sense,  we  sink  into 
despair;  but  when  viewed  by  an  eye  of  faith,  we  can  see  the  wisdom 
and  goodness  of  God  in  them.  Let  things  be  ever  so  dark,  we  may 
hope  in  God ;  and  though  we  now  sink  into  a  horrible  pit,  we  shall  one 
day  be  brought  out,  and  have  a  new  song  put  into  our  mouths,  even 
salvation  to  the  Lord. 


257 


IMPORTANCE  OF  EXEMPLA  RY  PIETY. 

Among  whom  ye  shine  as  lights  in  the  world. — Philpplans  ii.  15. 

The  holy  tendency  of  the  gospel  is  one  of  the  principal  evidences  of 
its  divine  original.  It  not  only  brings  salvation,  but  teaches  us  to  deny 
ungodliness  and  worldly  lusts.  Paul  could  appeal  to  the  conduct  of 
prinfiitive  christians  in  proof  of  this,  while  he  reminds  them  that  by  their 
exemplary  piety  they  were  to  enlighten  and  adorn  the  age  and  country 
in  which  they  lived. 

I.  Explain  the  exhortation,  or  show  what  it  is  to  "  shine  as  lights  in 
the  world." 

It  supposes  a  great  distinction  between  christians  and  others,  and  es- 
pecially that  we  be  visibly  distinguished  fi'om  four  sorts  of  characters. 
Those  who  are  ashamed  of  their  religion,  and  therefore  endeavour  to 
conceal  it ;  those  who,  from  a  dread  of  singularity,  conform  to  the 
present  world;  those  who  are  selfish,  and  those  who  are  churlish;  for 
none  of  these  can  be  said  to  adorn  the  doctrine  of  God  our  Saviour, 
under  whatever  form  it  may  be  professed. 

1.  If  we  are  to  shine  as  lights  in  the  world,  we  must  rigidly  regard 
those  duties  which  are  purely  of  a  religious  nature.  A  regard 
to  some  things  merely  of  a  moral  nature  may  procure  us  general  esteem, 
but  those  more  properly  called  religious  will  be  likely  to  expose  us  to 
contempt.  Much  of  true  religion  is  indeed  of  a  private  nature,  but  not 
all  of  it.  Christ  requires  us  to  confess  his  name  before  men  ;  we  must 
publicly  avow  his  gospel,  even  those  parts  of  it  which  are  most  ofTen- 
sive  to  the  carnal  mind;  must  adhere  to  his  peculiar  laws  and  ordi- 
nances, and  all  the  directions  given  us  to  follow  him.  Family  worship 
must  also  be  regarded,  teaching  our  children  and  our  household  the  fear 
of  the  Lord.  Some  from  shame,  and  some  from  other  motives, 
neglect  all  these  duties,  and  so  are  scarcely  distinguished  from  the  world 
around  them. 

2.  To  shine  as  lights  in  the  world,  regard  must  be  had  to  those  things 
which  relate  to  our  conduct  before  men,  as  well  as  before  God. 

We  must  not  be  conformed  to  this  world,  but  dare  to  be  singular;  must 
examine  the  customs  of  the  world  before  we  comply  with  them,  for  they 
are  often  evil  when  but  little  suspected.  Those  who  draw  serious  per- 
sons into  them,  will  reproach  them  afterwards  when  they  have  done  it. 
We  cannot  shine  as  lights  in  the  world  without  being  singular,  it  would 
otherwise  be  no  light  at  all ;  but  it  is  impossible  to  be  distinguished  from 
the  world,  while  our  only  care  is  to  keep  pace  with  it.  Our  religious 
character  must  exceed  that  of  worldly  men,  however  decent  or  respect- 
able, or  we  cannot  enter  into  the  kingdom  of  God.  Matt.  v.  20.  Luke 
vi.  32—38. 

3.  We  must  not  merely  be  distinguished  from  others  in  our  private 
devotions,  and  in  the  motives  that  govern  our  conduct,  but  in  those 


268 

things  especially  which  fall  under  the  observation  of  mankind. 
The  things  that  shine  are  righteousness,  goodness,  faithfulness  and  truth. 
1  Sam.  xii.  3.  2  Cor.  i.  12.  Ostentation  should  be  avoided,  yet  our 
good  works  must  be  seen.  Matt.  v.  16.  The  good  deeds  of  some  men 
are  all  done  in  public,  and  others  all  in  private;  but  there  is  a  proper 
medium  between  these  two  extremes.  1  Thess.  ii.  10, 

4.  We  must  pay  a  special  regard  to  relative  duties,  as  masters  and 
servants,  parents  and  children.  A  man  is  best  known  at  home, 

and  here  it  is  that  his  light  must  shine.  If  his  domestic  character  will 
not  bear  examination,  and  there  be  no  savour  of  godliness  about  it,  no 
one  will  be  the  better  for  his  religion.  Hence  it  is  that  David  resolved 
to  walk  within  his  house  with  a  perfect  heart,  and  to  suffer  no  evil  to 
dwell  with  him,  that  he  might  be  an  example  to  all  that  were  about  him. 
Psal.  ci.  Gen.  xviii.  19.  Josh.  xxiv.  15. 

II.  The  motives  by  which  the  exhortation  is  enforced. 

1.  Our  conversation  is  more  inspected  than  we  are  apt  to  imagine 
Men  are  not  so  ignorant  as  not  to  know  what  it  should  be.  They 

may  care  but  little  about  our  sentiments  or  experience,  but  their  eye  is 
fixed  upon  our  conduct  :  we  may  cherish  the  hope  that  we  are  pardoned 
and  justified,  but  they  will  judge  whether  we  are  sanctified  or  not.  A 
child  knows  when  its  parent  is  kind  and  tender,  and  a  servant  when  his 
master  is  what  he  ought  to  be.  Men  in  general  know  when  a  person's 
dealings  are  open  and  honourable,  and  when  not  :  and  seeing  we  are 
compassed  about  with  so  great  a  cloud  of  witnesses,  the  most  exemplary 
deportment  is  demanded  of  us. 

2.  By  the  light  we  exhibit  they  will  not  only  judge  of  us,  but  of^ others 
connected  with  us,  and  especially  of  our  immediate  associates. 

In  the  same  way  also  they  will  judge  of  the  professors  of  religion  gen- 
erally, concluding  from  one  example  that  they  are  all  alike.  They  will 
judge  of  religion  itself  in  the  same  way,  and  even  of  its  divine  author. 
The  glory  of  God  therefore  is  materially  affected  by  the  practical  repre- 
sentation we  give  of  his  government  and  grace. 

3.  If  we  exemplify  the  truth  which  we  profess,  our  light  may  so  shine 
into  men's  consciences,  as  to  produce  a  salutary  conviction,  even  where 
other  lights  have  been  disregarded.  In  some  instances  it  has 
proved  more  effectual  than  preaching,  and  in  none  can  it  fail  of  produc- 
ing some  good  effect.  1  Pet.  iii.  1.  Acts  iv.  13.  It  is  of  the  nature 
of  light  to  make  manifest,  and  the  conviction  that  follows  is  often  irre- 
sistible. The  piety  of  Abel  brought  unwelcome  reflections  upon  the 
mind  of  Cain,  and  the  conduct  of  Noah  was  a  practical  condemnation 
of  the  world;  but  they  were  both  of  them  faithful  witnesses  for  God. 
1  John  3.  12.  Heb.  xi.  7.  In  this  way  also  we  are  commanded  to  re- 
prove the  unfruitful  works  of  darkness.  Ephes,  v.  11. 

4.  It  is  one  of  the  principal  means  of  rendering  the  ministry  of  the 
word  effectual,  ver.  16.  With  what  humble  confidence  may  that 
faithful  minister  enter  upon  his  work,  whose  doctrine  is  exemplified  and 
confirmed  by  those  who  hear  him,  and  who  are  his  epistles  of  commend- 
ation, known  and  read  of  all  men.  2  Cor.  iii.  2.     But  little  good  is  to 


259 

be  expected,  where  this  is  not  the  case  ;  and  nothing  tends  more  directly 
to  counteract  the  efficacy  of  the  gospel,  than  the  unsanctified  temper 
and  disposition  of  its  professors. 


THE  GOSPEL  FEAST. 

In  this  mountain  shall  the  Lord  of  hosts  make  unto  all  people  a 
feast  of  fat  things,  a  feast  of  ivi:es  on  the  lees,  of  fat  things  full  of 
marrow,  on  wine.s  of  the  lees  well  refined. — Isaiah  x.xv.  6. 

Sacrificial  or  religions  feasts  made  a  considerable  part  of  the  former 
dispensation,  and  by  their  frequency  and  sumptuousness  they  serve  to 
shadow  forth  the  richer  blessings  of  the  gospel.  Here  God  himself  con- 
descends to  be  the  tbundcr  of  a  feast ;  and  as  might  be  expected,  it  cor- 
responds with  his  unbounded  muniticence,  and  is  every  way  worthy  of 
himself. 

(1)  The  place  where  the  feast  is  provided  is  on  the  summit  of  a  large 
"  mountain,"  under  the  canopy  of  heaven,   visible  and  accessible  to  all. 

(2)  The  guests  invited  are  "  all  people,"  the  whole  world,  both  Jews 
and  gentiles  ;  not  like  the  sacrificial  feasts  under  the  law,  which  were 
confined  to  one  nation  only.  Matt.  xxii.  9,  10. 

(3)  The  fenst  itself  is  composed  of  the  richest  dainties,  •'  of  fat  things 
full  of  marrow,  and  wines  on  the  lees  well  refined."  So  rich  and  so 
delicious  are  the  provisions  of  the  gospel,  that  they  exceed  all  compari- 
son, and  are  such  as  God  only  could  bestow. 

Leaving  the  imagery  of  the  text,  let  us  proceed  to  notice  the  leading 
sentiment  intended  to  be  conveyed  by  it. 

L  That  there  is  a  peculiar  richness  in  the  truths  and  blessings  of  the 
gospel. 

The  gospel  is  called  the  '  unsearchable  riches  of  Christ,'  and  its  doc- 
trines are  '  according  to  the  riches  of  his  grace  ;'  expressions  which  imply 
that  they  are  great  and  glorious,  and  peculiarly  interesting  to  the  heart. 
By  comparing  the  truths  and  promises  of  the  gospel  with  other  kinds 
of  truth  we  shall  at  once  perceive  their  unspeakable  excellence  and  im- 
portance. 

1.  If  we  compare  all  that  is  known  of  the  works  of  God  in  creation 
and  providence,  with  the  truths  and  blessings  of  the  gospel,  the  differ- 
ence will  be  seen  to  be  very  great.  it  is  instructive  and  agreea- 
ble to  tread  the  paths  of  science,  to  view  the  wonders  of  the  heavens 
and  the  earth,  and  to  penetrate  the  recesses  of  nature  ;  all  this  tends  to 
enlarge  our  faculties,  and  to  elevate  our  conceptions  of  the  great  Creator 
and  Governor  of  all  things  ;  but  when  compared  with  the  wonders  of 
the  cross,  and  the  unfathomable  abysses  of  divine  love  opened  to  us  in  the 


260 

gospel,  they  appear  flat,  insipid,  and  uninteresting ;  have  no  tendency  to 
melt,  subdue,  and  fill  the  mind  with  penitence  and  peace.  Psal.  xix. 
1—7. 

2.  Compare  the  preacher  of  mere  morality  and  virtue,  with  one  who 
enters  deeply  into  the  spirit  of  the  jijospel,  and  what  a  difference  is  per- 
ceptible. The  one  talks  of  viriue,  the  other  feels  it ;  how  cold 
and  meagre  is  the  one,  how  rich  and  interesting  the  other.  The  dif- 
ference arises  not  from  diversity  of  talent,  or  mental  advantage,  whether 
natural  or  acquired,  but  from  the  theme  itself.  It  is  that  which  animates 
the  soul,  which  gives  a  divine  eloquence,  and  an  unction  that  is  both  seen 
and  felt. 

3.  The  peculiar  richness  of  the  gospel  appears,  even  in  comparison 
of  other  parts  of  divine  revelation.  All  divine  truth,  though  of  great 
importance,  is  not  alike  interesting.  We  feel  a  difference  in  reading 
and  hearing  on  different  subjects,  and  even  in  attending  to  the  same  sub- 
ject, as  conducted  by  different  persons.  The  difference  however  lies 
princijially  in  this,  that  we  are  most  interested  where  the  great  truths  of 
the  gospel  become  the  theme,  and  that  in  proportion  as  they  are  ex- 
hibited in  their  own  native  excellence,  unbeclouded  with  error  and  dark- 
ness. There  is  such  a  richness  in  the  blessings  of  redemption,  that 
when  they  are  set  before  us  in  all  their  fullness,  we  cannot  but  feel 
deeply  interested  in  them  ;  they  are  like  a  feast  of  fat  things  full  of  mar- 
row, of  wines  on  the  lees  well  refined. 

4.  The  difference  may  be  perceived  in  the  writings  of  different  men, 
and  in  the  writings  of  the  same  men  on  different  subjects.  The 
same  genius  and  talents  when  employed  on  other  subjects,  fail  to  interest 
us  in  the  same  degree,  as  when  engaged  on  the  subject  of  redemption. 
Amongst  inspired  writers  themselves,  the  same  difference  is  observable; 
there  is  no  eloquence  to  be  compared  with  those  sublime  passages,  where 
Christ  and  his  cross  are  the  theme.  They  seem  raised  above  them- 
selves,, and  are  altogether  transported  with  the  subject.  Gal.  vi.  14. 
Ephes.  iii.  19.  Phil.  iii.  8. 

II.  Observe  what  there  is  in  the  doctrines  of  the  gospel  which  gives 
them  such  a  peculiar  richness. 

1.  In  the  gospel  God  has  displayed  his  priory  in  the  most  transcend- 
ent  manner.  His  natural  perfections  are  manifest  in  his  works, 
but  it  is  chiefly  in  the  great  system  of  redemption  that  his  moral  perfec- 
tions are  displayed.  Here  it  is  where  the  love,  the  grace,  the  compas- 
sion  of  God  towards  man  appears.  It  is  here  that  he  pours  forth  all  his 
fulness,  and  unveils  the  brightness  of  his  throne.  Tit.  iii.  .5 — 7.  1  John 
iii.  1. 

2,  Gospel  truths  and  blessings  are  those  in  which  we  have  the  deep- 
est  interest.  It  is  true  indeed,  they  will  not  appear  so  to  a 
soul  blinded  by  sin  ;  but  to  one  who  sees  his  lost  and  ruined  state,  no- 
thing can  be  equally  important.  There  is  a  richness  beyond  all  des- 
cription in  such  sentiments  as  the  following  :  '  Behold  the  Lamb  of  God 
which  taketh  away  the  sins  of  the  world.  Come  unto  me  all  ye  that 
labour  and  are  heavy  laden,  and  1  will  give  you  rest.     He  is  able  to 


261 

save  to  the  uttermost  all  that  come  unto  God  by  him.  Him  that  comcth 
unto  me  I  will  in  no  wise  cast  out.  I  will  be  a  Father  unto  you,  and 
ye  shall  be  my  sons  and  daughters,  saith  the  Lord  Almighty.'  The 
value  and  importance  of  such  declarations  cannot  be  estimated,  yet  they 
are  what  eminently  constitute  the  gospel,  and  provide  a  feast  of  fat  things 
full  of  marrow,  of  wines  on  the  lees  well  refined. 

IMPROVEMENT. 

(1)  If  you  have  tasted  of  this  wine,  you  will  not  straightway  desire 
any  other,  for  this  alone  it  is  that  maketh  glad  the  heart  of  man. 

(2)  The  feast  of  God's  providing  is  open  for  all  to  partake  of  it.  It 
is  "  made  unto  all  people,"  and  the  invitation  is  sent  into  all  directions, 
that  the  table  may  be  furnished  with  guests.  Matt.  xxii.  9,  Rev. 
xxii.   17. 

(3)  The  refusal  of  so  much  mercy  will  not  only  leave  the  unbeliever 
without  excuse,  but  awfully  heighten  his  condemnation.  Prov.  i. 
24—28. 


HUxMAN  WEAKNESS  SUBSERVIENT  TO  THE  POWER  OF 

CHRIST. 

Most  gladly  therefore  will  J  rather  glory  in  my  infirmilies.,  that  the 
power  of  Christ  may  rest  vpon  mc. — 2  Corinthians  xii.  9. 

The  false  teachers,  who  had  perverted  the  minds  of  the  Corinthians, 
did  all  in  their  power  to  traduce  the  character  and  talents  of  the  apostle 
Paul,  alleging  that  his  bodily  presence  was  weak,  and  his  speech  con- 
temptible. The  apostle  modestly  admits,  that  he  did  not  use  '  eniicing 
words  of  man's  wisdom,'  nor  '  come  to  them  with  excellency  of  speech  ; ' 
and  as  to  his  talents  and  general  appearance,  he  would  say  nothing. 
But  if  he  must  imitate  their  boasting,  he  would  glory  in  the  very  things 
for  which  he  was  despised. 

(1)  Then  observe  the  object  of  his  glorying,  even  "  his  infirmities." 
By  these  he  does  not  mean  his  moral  weaknesses,  or  sinful  infirmities, 
but  those  natural  defects  and  outward  disadvantages  which  attended 
him ;  his  affliction,  reproaches,  and  persecutions,  as  it  is  explained  in 
ver.  10. 

(2)  The  reason  why  he  would  glory  in  his  infirmities,  "that  the 
power  of  Christ  might  rest  upon  him."  Not  that  they  were  in  them- 
selves desirable,  but  they  furnished  an  occasion  for  God  to  impart  his 
grace,  and  Christ  his  power.  Hence  the  aposile  could  say,  when  1  am 
weak  then  am  I  strong  ;  even  as  the  consolations  of  the  gospel  are  more 
powerfully  felt  in  a  season  of  adversity.  When  in  necessities,  Christ 
makes  it  up  with  his  presence,  and  causes  every  thing  to  turn  to  our 
spiritual  advantage. 

Vol.  II.         34 


262 

I.  Notice  a  kw  instances  in  which  our  being  humbled,  and  made  to 
feel  our  own  weakness,  prepares  us  to  receive  in  a  larger  degree,  the 
power  and  the  grace  of  Christ. 

It  is  God's  usual  way  to  empty  us  of  ourselves,  before  he  fills  us  with 
his  own  fulness ;  to  render  us  weak,  before  we  are  made  strong ;  to  kill, 
before  he  makes  alive. 

1.  A  sense  of  our  own  weakness  and  insufficiency  presedes  our  first 
participation  of  divine  strength  and  consolation.  While  Paul 
was  alive  without  the  law  he  felt  no  need  of  Christ,  but  when  he  died  to 
his  former  hopes  he  began  to  live.  The  reason  why  many  find  no  rest 
to  their  souls  is,  they  are  not  weaned  from  self-righteousness,  and  have 
not  been  emptied  from  vessel  to  vessel.  They  are  not  helpless  in  them- 
selves, and  God  till  then  withholds  his  help.  Till  then  there  is  no  com- 
ing to  Christ,  for  those  only  come  who  are  ready  to  perish. 

2.  A  sense  of  our  own  weakness  and  insufficiency,  during  our  pro- 
gress in  the  divine  life,  constantly  presedes  the  communication  of  grace 
and  strength.  If  in  seeking  heavenly  wisdom  we  are  wise  in 
our  own  eyes,  we  shall  not  find  it.  If  in  times  of  temptation  we  are 
self-confident,  we  shall  be  left  to  fall  as  Peter  did  :  but  if  with  Jehosha- 
phat  we  feel  that  we  have  no  might  against  this  great  host,  and  our  eyes 
are  upon  ihe  Lord,  we  shall  be  strengthened  from  above.  If  in  serving 
our  generation  by  the  will  of  God  we  are  self  sufficient,  and  depend 
upon  our  own  zealous  exertions,  we  shall  soon  be  exhausted:  but  if  we 
have  no  might  of  our  own,  we  shall  wait  upon  the  Lord,  and  renew  our 
strength.  Isai.  xl.  29 — 31.  2  Chron.  xx.  12. 

3.  When  ministers  are  most  deeply  sensible  of  their  own  insufficiency, 
that  is  the  most  likely  time  for  God.  to  bless  their  labours.  If 
they  imagine  themselves  well  prepared  for  their  engagements,  it  is  most 
probable  they  will  fail  in  their  attempts;  and  when  they  have  the 
greatest  expectation  of  doing  good  by  their  exertions,  that  is  seldom  the 
time  for  God  to  work.  If  ever  they  are  strong  in  the  Lord,  and  in  the 
power  ofhis  might,  it  is  when  self  is  ulterly  renounced  and  annihilated; 
and  hence  the  Lord  oflen  blesses  his  servants  when  their  hands  are  weak, 
and  their  hearts  arc  faint. 

4.  When  the  servants  of  God  collectively  are  reduced  to  a  small  num- 
ber, and  their  strength  seems  to  Ij(;  dried  up,  thin  it  is  often  God's  time 
to  work.  When  Gideon's  army  was  strong,  that  was  not  the 
time  to  defeat  the  Midianiles;  hut  when  reduced  to  three  hundred,  the 
Lord  gave  them  the  victory.  When  great  expectations  have  been  raised 
from  the  mimher  and  strength  of  those  engaged  in  any  religiniis  under- 
taking, it  has  often  bet-n  the  same;  to  show  that  it  is  not  by  niight,  nor 
by  power,  but    by  my  Spirit,  Sriith   the  Lord   oC   hrjsts.    Zecli.  iv.  0. 

When  (jod  would  raise  up  the  Jewish  nation,  he  did  not  call 
a  number  of  them  at  once;  but  he  called  Abraham  alone,  and  blessed 
him.  Isai.  li.  2.  When  he  would  set  up  Christ's  kingdom,  he  did  not 
convert  a  great  multitude,  and  send  them  forth  to  preach ;  he  called 
twelve  poor  fishermen,  and  endowed  them  with  power  from  on  high.  2 
Cor.  iv.  7. 


263 

II.  Observe  how  the  infirmities  and  ills  of  life  are  hereby  converted 
into  good  to  us,  and  become  an  object  of  glorying. 

Infirmities,  reproaches,  and  distresses,  if  they  do  but  humble  us  and 
wean  us  from  the  world,  will  turn  to  our  advantage. 

1.  In  this  view  primitive  christians  had  much  reason  to  glory  in  the 
svferings  they  endured  for  Christ's  sake,  for  at  no  period  was  there 
such  a  display  of  the  power  and  grace  of  Christ,  or  so  rich  an  enjoyment 
of  the  divine  presence  and  blessing. 

2.  In  this  view  we  also  may  glory  in  some  of  our  heaviest  afflictions, 
as  they  have  been  the  means  of  laying  us  low,  and  bringing  us  near  to 
God.  Many  have  been  purified  in  that  furnace,  and  can  look  back  to  it 
as  the  best  season  in  their  whole  lives. 

3.  We  may  also  for  the  same  reason  rejoice  in  some  of  our  most  pain- 
ful losses  and  disappointments.  It  was  never  better  with  the  Jewish 
church,  as  to  spiritual  prosperity,  than  when  in  captivity  in  Babylon. 
In  the  loss  of  all  created  good,  she  could  rejoice  in  the  Lord  as  her  por- 
tion, and  quietly  wail  for  his  salvation. 

4.  In  this  view  we  may  have  to  glory  in  the  prospect  of  death  itself. 
Here  every  human  hope  vanishes,  and  flesh  and  heart  must  fail.  Man 
then  appears  in  the  lowest  state  of  humiliation  and  nothingness,  possess- 
ing no  hope  but  in  the  Lord ;  and  that  is  often  the  time  when  the  power 
and  grace  of  Christ  rest  most  eminently  upon  his  people.  Thai  is  a 
time  when  many  a  weak  and  drooping  christian  has  been  made  to  tri- 
umph, and  the  feeblest  of  all  have  taken  the  prey.  The  last  and  most 
formidable  enemy  is  made  the  messenger  of  greater  good  than  all  that 
have  gone  before'.  Most  gladly  therefore  may  we  glory  in  our  infirmi- 
ties, that  the  power  of  Christ  may  rest  upon  us. 


CLEANSING  OF  THE  CHRISTIAN  CHURCH. 

Tf  hose  fan  is  in  his  hand,  and  he  will  thoroughly  purge  his  floor, 
and  gather  his  wheat  into  the  garner  ;  but  he  will  burn  up  the  chaff 
with  unquenchable  fire — Matthew  iii.  12. 

The  work  of  John  the  Baptist  was  to  prepare  the  way  of  the  Lord ; 
this  he  did  by  calling  sinners  to  repentance,  by  baptizing  them,  and 
making  known  the  character  and  work  of  the  Messiah.  He  is  here 
compared  to  an  eastern  husbandman,  who  in  the  time  of  harvest  threshes 
out  the  corn  in  the  field,  and  winnows  it ;  and  having  brought  home  the 
precious  grain,  burns  up  the  stubble  and  the  chafl'. 

I.  The  state  of  the  visible  church  is  compared  to  a  quantity  of  wheat 
mixed  with  chaff  upon  the  floor. 

1.  The  truly  godly  are  fitly  compared  to  tcheat,  that  requires  and 


264 

will  bear  the  winnowing.  This  is  evident  in  the  case  of  Job,  Asaph, 
Peter,  and  many  others,  who  were  tried  and  purified  by  various  afflic- 
tions. They  are  not  blown  away  with  every  wind  of  doctrine,  nor 
driven  awiiy  by  the  blasts  of  temptation.  They  are  God's  treasure  and 
portion  in  this  world,  his  threshing,  and  the  corn  of  his  floor.  Isai. 
xxi.  10. 

2.  Light  and  empty  professors  are  fitly  compared  to  chaff,  which 
grows  up  near  the  corn,  and  is  closely  connected  with  it,  but  distin- 
guished from  it  and  rejected.  So  Ahithophel  was  closely  connected 
with  David,  and  Judas  with  the  eleven  disciples;  but  like  chaff  among 
the  wheat,  they  were  soon  blown  away.  All  that  such  men  do  in  reli- 
gion is  nothing  worth,  there  is  no  heart  in  it,  it  is  all  outside  work  like 
that  of  the  Pharisee. 

3.  The  state  of  the  church  in  all  ages,  especially  in  our  Lord's  time, 
consisted  of  a  mixture  of  the  chaff  and  the  wheat.  The  visible  church 
is  composed  of  all  that  profess  or  appear  to  be  christians,  but  the  true 
church  consists  of  such  only  as  are  so  in  reality  and  in  truth.  In  our 
Lord's  time  there  was  but  little  grain,  and  a  great  deal  of  chafi',  the  ma- 
jority of  the  Jews  continuing  in  a  state  of  unbelief,  with  all  their  preten- 
sions of  being  the  people  of  God.  Even  the  twelve  apostles  had  a  devil 
among  them,  and  in  every  age  there  are  false  teachers  and  false  profes- 
sors that  mingle  with  the  true. 

n.  The  work  of  Christ  is  to  separate  the  precious  from  the  vile,  and 
thoroughly  to  purge  his  floor. 

This  however  is  not  all  done  at  once,  but  successively,  and  by  various 
means,  till  the  chaff" shall  all  be  carried  away  at  last. 

1.  The  humbling  and  searching  nature  of  Christ''s  doctrine,  is  one 
means  of  effecting  this  separation.  The  gospel  teaches,  as  first  princi- 
ples, the  necessity  of  repentance,  of  faith  in  Christ,  and  of  being  born 
again,  in  order  to  salvation ;  and  where  these  are  truly  and  faithfully 
stated,  there  are  many  who  will  turn  away,  because  they  cannot 
endure  what  is  so  mortifying  to  the  pride  of  human  nature.  Yet 
there  are  some  who  can  bear  all  this,  without  being  offended,  while 
they  are  nothing  but  chaff  among  the  wheat;  another  winnowing  there- 
fore must  be  prepared  for  them. 

2.  The  strictness  and  purity  of  ChrisVs  precepts  is  a  means  of  cleans- 
ing the  floor.  One  of  the  first  of  these  is  self-denial,  and  bearing  the 
cross  ;  and  this  is  sufficient  to  send  away  a  sensualist,  whose  whole 
concern  it  is  to  live  after  the  flesh.  Another  of  his  precepts  is,  to  love 
our  neighbouy  as  ourselves,  to  feed  the  hungry,  and  clothe  the  naked ; 
and  this  is  what   the  covetous  and   the  selfish  are  not  able  to  endure. 

Yet  there  are  some  who  can  bear  all  this,  and  much  more ; 
and  to  whom  it  is  a  gratification,  rather  than  otherwise,  to  perform  acts 
of  charity  and  benevolence,  who  nevertheless  are  strangers  to  the  love 
of  God,  and  remain  as  chaff  upon  the  floor. 

3.  The  discipline,  of  the  church  is  another  means  of  efTecting  the 
separation,  and  many  an  unworthy  member  is  cast  out.  The  mere 
professor  may  continue  long  with  real  christians  undiscovered,  but  when 


'265 

reproved  for  some  fault  he  is  ofTended,  and  walks  no  more  with  them. 
The  admonitions  of  the  church  have  blown  multitudes  away,  like  chafl' 
before  the  wind  ;  yet  fidelity  to  Christ  rcciuircs  tliat  in  this  case  there 
should  be  no  respect  of  persons.  This  is  the  fan  in  Christ's  hand,  but 
if  we  take  it  into  our  own  hand,  we  shall  be  in  danger  of  blowing  away 
the  wheat  with  the  chafl'. 

4.  Persecution  and  reproach  on  account  of  the  gospel,  have  often 
been  the  means  of  cleansintf  the  church.  Many  that  have  heard  the 
word  with  joy,  and  promised  fair  for  the  kingdom  of  heaven,  have  not 
been  able  to  endure  reproach  ;  and  when  a  storm  of  persecution  arises, 
they  arc  driven  like  the  chaff  of  the  summer  threshing-floor,  and  their 
blossom  has  gone  up  like  dust. 

5.  The  temptations  of  the  world  are  also  like  a  fan  in  Christ's  hand, 
with  which  he  cleanses  his  floor.  Many  that  have  endured  other  pre- 
vious trials,  have  gone  before  this.  Judas  could  bear  persecution  and 
reproach,  but  could  not  resist  the  temptation  of  enriching  himself  when 
the  opportunity  offered,  though  at  the  expense  of  innocent  blood.  Demas 
went  through  many  troubles  with  Paul,  but  the  love  of  the  world  car- 
ried him  away  at  last. 

6.  Divisions  and  contentions  in  the  church,  are  sometimes  the  occa- 
sion of  cleansing  the  floor.  While  things  go  on  smooth  and  easy,  the 
mere  formalist  feels  himself  at  rest ;  but  when  divisions  and  offences 
arise  among  brethren,  they  take  the  opportunity  of  turning  their  backs 
upon  the  gospel,  and  are  seen  no  more, 

7.  False  doctrines,  by  the  overruling  hand  of  God  has  been  subser- 
vient to  the  same  purpose.  Attracted  by  the  novelty  of  the  system,  or 
its  pretensions  to  rationality  or  orthodoxy,  many  a  vain  professor,  pufl^ed 
up  by  his  fleshly  mind,  has  gone  off  from  the  truth,  and  been  driven  into 
the  whirlpool  of  error.  They  stood  many  former  trials,  endured  persecu- 
tion, and  did  something  in  a  way  of  self-denial  and  zeal  for  God;  but 
by  and  bye  they  are  bewitched  by  some  seducing  doctrine,  and  no  longer 
obey  the  truth.    Gal.  iii.  1.  1  John  ii.  19. 

8.  The  final  means  of  separation  is  death,  when  Christ  will  thoroughly 
purge  his  floor.  Nothing  that  is  holy  can  enter  into  heaven,  the  precious 
and  the  vile  will  no  longer  be  mixed,  but  separated,  to  meet  no  more. 
Mai.  iii.  18. 

III.  The  final  state  of  each. 

"  He  will  gather  his  wheat  into  the  garner."  It  is  sown  in  diflerent 
fields,  in  successive  ages  of  the  world ;  but  when  the  reapers  are  sent 
forth  to  gather  in  the  harvest,  all  the  saints  shall  be  collected  together, 
and  lodged  in  the  storehouse  of  heaven,  as  the  reward  of  the  great  Hus- 
bandman, and  the  fruit  of  all  his  foil. 

"But  he  will  burn  up  the  chaff  with  unquenchable  fire."  Such  will 
be  the  doom  of  hypocrites  and  self-deceivers,  and  of  all  the  finally  im- 
penitent. 

This  subject  should  lead  to  self  examination,  that  we  may  be  approved 
of  God,  and  found  of  him  in  peace. 


166 

Let  us  also  observe  the  effect  of  all  our  difficulties  and  trials,  whether 
they  tend  to  purify  and  meeten  us  for  the  kingdom  of  God.  They  are 
as  the  fan  in  Christ's  hand,  to  take  away  the  chaff"  and  the  dross,  not 
only  from  the  church,  but  from  the  hearts  of  individual  believers. 


SATAN  DESTROYED  BY  THE  WOMAN'S  SEED. 

And  I  will  put  enmity  between  thee  and  the  woman,  and  between 
thy  seed  and  her  seed  ;  it  shall  bruise  thy  head,  and  thou  shall  bruise 
his  heel. — Genesis  iii.  16. 

This  chapter  briefly  relates  some  of  the  most  important  events  that 
occurred  soon  after  the  creation,  such  as  the  fall  of  man,  its  immediate 
consequences,  and  the  opening  of  a  door  of  hope  lo  a  ruined  world. 

By  "the  head"  of  the  serpent  is  not  meant  the  person  of  the  grand 
adversary,  but  his  cause  or  kingdom  ;  for  what  relates  to  his  person  is 
reserved  to  the  judgment  of  the  great  day.  The  head  is  the  seat  of 
wisdom,  policy,  and  subtlety ;  and  the  "  bruising  "  of  it  signifies  the 
defeat  and  overthrow  of  all  his  plans.  The  head  being  also  in  great 
measure  the  seat  of  life,  as  well  as  of  wisdom,  it  denotes  the  crushing 
and  totally  destroying  his  empire  in  the  world. 

By  "  the  seed  of  the  woman  "  is  principally  intended  the  person  of 
Christ,  born  of  a  virgin,  and  therefore  pre-eminently  the  woman's  seed. 
His  followers  may  also  be  comprehended  under  the  same  term,  as  they 
also  are  in  an  inferior  sense  the  seed  of  the  woman. 

The  general  import  of  the  passage  is,  That  as  Satan  had  attempted 
to  ruin  man,  so  by  man  should  his  ruin  come ;  and  that  as  he  had  made 
use  of  the  woman  in  particular  to  seduce  her  husband,  so  from  this 
source  should  proceed  his  final  overthrow. 

I.  Let  us  see  this  truth  exemplified  in  the  person  of  Christ. 

It  was  the  glory  of  God  and  the  confusion  of  Satan,  that  as  by  man 
came  death,  by  man  came  also  the  resurrection  of  the  dead,  and  eternal 
redemption.  God  would  not  undertake  to  bring  destruction  upon  Satan 
by  his  own  immediate  agency,  for  that  would  have  been  beneath  his 
dignity  ;  but  he  would  make  use  of  an  inferior  nature  to  accomplish  it. 
The  Son  of  God  must  be  made  of  a  woman,  and  take  on  him  the  like- 
ness of  sinful  flesh,  that  Satan  may  be  overcome  by  that  very  nature  he 
had  despised,  and  sought  to  ruin. 

In  order  to  see  how  Satan's  kingdom  has  been  broken  and  ruined,  we 
must  consider  that  his  design  was  to  bring  dishonour  upon  God,  and  ruin 
upon  man.  Hence  Christ  is  said  to  have  destroyed  the  works  of  the 
devil,  and  to  have  spoiled  principalities  and  powers. 

1.  He  hoped  to  be  revenged  on  his  Creator  for  his  previous  ejectment, 


167 

by  marring  the  new-made  world,  turning  it  aU  into  confusion,  and  bring- 
ing its  inhabitants  to  destruction  and  ruin.  But  the  Seed  of  the  woman 
has  confounded  this  scheme;  theear'.h  shall  once  more  become  a  para- 
dise, and  the  will  of  God  be  done  on  earth  as  it  is  in  heaven.  JMatl.  vi. 
10.  2  Pet.  iii.  13. 

2.  By  drawin^f  man  into  sin,  he  hoped  to  reduce  llic  blessed  God  to 
the  necessity  of  destroyinir  the  hhmxin  race,  or  of  aniiidling  his  llirrat- 
cnin"  against  sin;  either  of  which  would  have  gratified  his  maligiiily. 
But  the  Seed  of  the  woman  has  entirely  frustrated  this  schi  me  also  ;  and 
God  would  neither  give  up  the  world  to  destruction,  nor  break  his  word 
in  saving  inanUind  from  it. 

3.  He  hoped  to  render  the  divine  thrcatnings  svhscrvient  to  his  pur- 
poses, particularly  the  threatening  of  death  as  the  wages  of  sin;  so  that 
every  time  it  was  put  into  execution,  it  would  increase  the  number  of  llie 
lost,  and  multiply  the  inhabitants  ol"  hell.  But  Christ  destroyed  this  de- 
sign also,  and  death  is  now  become  subservient  to  him  and  to  his  fol- 
lowers, and  shall  eventually  be  swallowed  up  in  victory.   Hosea  xiii.  14. 

4.  He  hoped  to  ruin  the  whole  race  of  man,  by  setting  them  against 
God  and  one  another,  by  a  perpetual  variance.  He  had  begun  a  war- 
fare which  he  expected  would  end  in  man's  destruction.  But  Christ 
has  disappointed  him,  and  none  now  are  ruined  and  lost  but  those  who 
adhere  to  the  serpent's  cause ;  and  even  their  ruin  adds  to  his  misery  and 
disgrace. 

The  serpent  and  his  seed  were  not  only  employed  at  first  in  drawing 
man  into  sin,  but  to  the  present  time  the  same  plan  is  pursued;  espe- 
cially with  a  view  to  frustrate  all  God's  purposes  of  redemption.  No 
sooner  was  the  Saviour  born  than  Satan  sought  his  life,  and  stirred  up 
Herod  to  destroy  him.  When  come  to  years  ho  hoped  to  seduce  him 
by  temptation,  and  to  overcome  him  in  the  wilderness.  When  this  failed 
he  entered  into  Judas,  and  put  it  into  his  heart  to  betray  him,  hoping  to 
ruin  all  by  getting  him  put  to  death.  But  Christ  spoiled  principalities 
and  powers,  and  made  a  show  of  them  openly,  triumphing  over  them  even 
in  his  cross,  where  Satan  had  hoped  for  complete  and  idtimate  success. 
Col.  ii.  15.  When  he  ascended  into  heaven,  his  enemies  are  repre- 
sented as  completely  routed  and  overcome,  and  even  dragged  at  his 
chariot  wheels.  Psal.  Ixviii.  17,  18.  * 

II.  Let  us  sec  the  same  truth  exemplified  in  the  followers  of  Christ. 

Though  Christ  is  chicfiy  intended  by  the  Seed  of  the  woman,  it  is  evi- 
dent that  his  people  arc  included;  they  must  also  be  engaged  in  this 
warfare,  and  shall  finally  overcome;  atid  it  is  to  the  glory  of  God  that 
he  will  cause  even  them  to  set  their  feet  upon  the  neck  of  this  enemy. 
Rom.  xvi.  20. 

As  the  serpent  is  still  "bruising  the  heel  "  of  the  woman's  seed,  by 
persecution  and  temptation  ;  so  CJod  is  still  causing  the  woman's  seed  to 
"  bruise  his  head,"  and  will  finally  exterminate  him  and  his  cause  from 
the  earth. 

1.  This  end  is  accomplished  hy  the  preaching  of  the  gospel.  This 
is  the  great  means  which  God  employs  for  the  destruction  of  Satan's 


268 

cause  :  every  degree  of  success  in  counteracting  the  tendency  of  error 
and  sin,  every  soul  that  is  converted  to  God,  is  a  fulfilment  of  the  pro- 
mise in  the  text.  The  serpent's  cause  prevailed  throughout  the  heathen 
world  in  all  ages;  but  he  fell  as  lightning  from  heaven,  by  the  first 
preaching  of  the  gospel ;  and  his  kingdom  is  still  falling  by  the  same 
means.  Luke  x.  18.  It  is  greatly  also  to  the  glory  of  God,  to 

employ  a  company  of  poor  feeble  men,  who  had  themselves  been  his 
slaves  and  subjects,  to  bruise  the  head  of  this  adversary.  And  when  he 
had  gained  the  greater  pari  of  the  world  on  his  side,  and  was  sorely 
bruising  the  heel  of  the  woman's  seed,  God  caused  them  to  bruise  his 
head,  and  to  overturn  his  empire  in  the  Roman  world. 

2.  This  end  is  accomplished  by  the  conflict  of  individual  believers. 
They  al^b  shall  overcome,  and  do  overcome,  by  the  blood  of  the  Lamb. 
Rev.  xii.  11.  All  their  sucessful  et^brts  to  mortify  sin,  to  overcome  the 
world,  to  endure  persecution  and  reproach,  go  to  the  same  result. 
This  also  is  greatly  to  the  glory  of  God,  not  only  to  strengthen 
his  Son  to  tread  upon  the  lion  and  the  a.dder,  but  all  his  people;  causing 
even  a  worm  to  thresh  the  mountain.  Isai.  xli.  13 — 15.  Joshua  x.  24. 

If  we  anticipate  success  in  this  warfare,  we  must  be  united  to  Christ 
by  faith,  must  enter  heartily  into  his  cause,  and  derive  all  our  strength 
from  him,  or  Satan  will  not  regard  our  opposition.  His  language  will 
be,  Jesus  I  know,  and  Paul  I  know:  but  who  are  ye?  We  can  only 
overcome  by  the  blood  of  the  Lamb ;  and  if  we  are  truly  on  the  Lord's 
side,  the  prospect  of  final  .victory  will  give  us  abundant  joy. 


THE  HOPE  OF  THE  DESTITUTE. 

He  will  regard  the  prayer  of  the  destitute,  and  not  despise  their  . 
prayer. — Psalm  cii.  17. 

Like  many  other  of  the  psalms,  this  was  written  in  the  time  of  the 
captivity.  In  the  beginning  of  it,  the  writer  personates  the  church,  and 
enters  much  into  her  feelings.  The  text,  and  the  following  part  of  the 
psalm,  is  the  language  of  hope  and  joy.  The  immutability  of  God,  his 
promises  of  mercy  towards  Zion,  and  the  re-appearance  of  his  glory 
among  them,  were  a  source  of  comfort  to  the  pious  captives,  ver.  13 — 
16.  The  revival  of  the  church  would  be  like  a  coronation,  when  there 
should  be  a  goal  delivery,  and  the  most  destitute  should  be  comforted. 

I.  Attend  to  the  case  of  the  destitute,  and  their  encouragement  to  call 
upon  the  name  of  the  Lord. 

1.  This  character  would  apply  to  Israel  as  a  nation.  At  that 

time  they  were  utterly  destitute  of  help  and  strength,  having  no  armies 
of  their  own,  or  means  of  self-defence ;  and  if  they  implored  the  mercy 
of  their  conquerors,  their  prayer  would  be  despised.  Psal.  xliv.  9 — 14. 


269 

The  complaints  of  the  weak  and  the  oppressed  are  seldom  regarded  by 
the  groat  and  powerful,  and  even  nations  are  seldom  known  to  respect 
any  people  but  those  whom  they  fear.  Israel  in  Ej;ypt  cried  in  vain  to 
their  oppressors,  in  Babylon  also,  and  the  poor  enslaved  Africans  to  this 
day  do  the  same;  but  "  God  will  regard  the  prayer  of  the  destitute,  and 
not  despise  their  prayer," 

2.  As  the  church  and  people  of  God,  they  were  also  in  a  destitute 
condition.  While  in  Babylon  they  were  deprived  of  public  ordi- 
nances, and  the  ways  of  Zion  mourned;  no  Sabbaths  were  enjoyed, 
and  none  came  to  their  solemn  feasts.  Lam.  ii.  6,  7.  David  fait)led  and 
was  discouraged,  when  banished  from  the  house  of  the  Lord  only  for  a 
little  time:  what  then  must  have  been  the  sufferings  of  ihe  church  for 
seventy  years,  without  any  of  the  ordinary  means  of  grace.  They 
could  do  little  less  than  fast  and  weep,  during  the  whole  of  the  captivity. 
Zech.  vii.  5.  In  this  view  they  were  also  an  object  of  derision  among 
their  enemies  ;  but  God  would  hear  their  prayer  even  then. 

3.  As individuals  they  were  also  destitute,  and  poor  and  needy. 

By  the  captivity  they  had  lost  their  worldly  all,  and  were  reduced  to 
great  distress.  Lam.  iv.  4,  5.  They  had  fired  delicately,  and  now  they 
wanted  bread  ;  and  being  poor,  they  were  also  despised.  Amidst 

all  their  temporal  afHictions,  God  also  withheld  the  light  of  his  counte- 
nance, and  answered  not  their  prayer.  Lam.  iii.  8.  The  Lord  therefore 
seemed  to  despise  the  prayer  of  the  destitute,  and  this  would  be  the 
greatest  of  all  calamities. 

There  are  also  several  other  cases  of  destitution,  to  which  the  text 
may  be  applied — 

(1)  To  those  who  are  destitute  of  earthly  comforts.  The  Lord  tries 
many  of  his  people  in  this  way,  especially  at  certain  limes  and  seasons. 
It  has  been  the  lot  of  some  of  the  best  of  men  to  be  thus  exercised,  and 
to  be  poor  and  friendless.  Lazarus  was  one  of  these,  and  even  the  Soa 
of  man  had  not  where  to  lay  his  head. 

(2)  The  mind  is  sometimes  low  and  desolate,  and  much  inward  dis- 
quietude prevails.  When  the  hand  of  God  is  gone  out  against  us,  we 
go  mourning  all  the  day,  saying  with  David,  How  long  shall  I  take 
counsel  in  my  soul?  There  are  times  also  in  which  we  can  derive  no 
comfort  from  friends,  but  want  to  retire  alone  to  weep,  and  pour  out  our 
souls  before  the  Lord. 

(3)  The  soul  is  often  destitute  from  spiritual  troubles.  A  sense  of 
guilt  will  cause  dejection,  and  then  those  things  which  used  to  afford 
comfort  are  nothing  to  us.  The  awakened  sinner,  oppressed  with  a  load 
of  guilt,  is  full  of  darkness,  and  can  find  no  comfort,  no  plea  but  that  of 
the  publican.  Or  if  the  blessing  be  withheld  from  the  means  of  grace, 
or  there  be  no  freedom  in  prayer,  and  no  communion  with  God,thesoul 
is  desolate  and  sad,  and  every  duty  seems  to  be  unprofitable  and  vain. 

II.  Consider  the  mercy  provided  for  such.  "  The  Lord  will  regard 
the  prayer  of  the  destitute,  and  not  despise  their  prayer." 

1.  If  any  are  destitute  of  earthly  comforts,  let  them  look  to  him,  and 
it  shall  not  be  in  vain.     If  poverty  and  affliction  lead  to  prayer,  that 
Vol.  II.         35 


270 

prayer  shall  not  be  despised.     God  will  provide  means  of  relief,  as  he 
did  for  Israel  in  Egypt.  Psal.  cvii.  6,  13. 

2.  Those  who  are  destitute  under  spiritual  troubles  shall  also  find  re- 
lief. To  be  poor  in  spirit  is  a  state  of  mind  that  God  regards,  he 
dwells  with  such  to  revive  and  comfort  them.  Isai.  Ivii.  15.  He  is  a 
helper  of  the  helpless;  and  to  those  who  have  no  might,  no  righteous- 
ness of  their  own,  no  confidence  in  themselves,  he  increaseth  strength. 
Isai.  xl.  29.  2  Cor.  vii.  6. 

3.  This  kind  of  mercy  is  more  especially  conferred  in  seasons  of  the 
churches  prosperity.  Times  of  public  revival  are  accompanied  with 
mercy  to  individuals.  Hos.  xiv.  7.  It  was  thus  when  the  Lord  revived 
his  church  in  the  apostles'  time ;  the  outcasts  were  gathered  in,  and  the 
most  abject  were  relieved  and  comforted.  Where  revivals  have  only 
been  partial,  similar  effects  have  followed,  and  will  be  still  more  abun- 
dant in  the  latter  day.  Let  us  therefore  pray  for  Zion's  prosperity,  for 
in  her  welfare  we  shall  find  our  own.  Psal.  Ixxxv.  6. 


TRUE   RELIGION  ESSENTIAL  TO  TRUE  WISDOM. 

Behold,  the  fear  of  the  Lord,  that  is  wisdom;  and  to  depart  from 
evil  is  understanding. — Job  xxviii.  28. 

Job's  friends  pretended  to  be  wise,  and  they  could  interpret  the  ways 
of  providence,  and  thereby  determine  the  character  of  men.  The  de- 
sign of  this  chapter  therefore  is  to  reprove  their  folly.  Job  insists  that 
there  is  a  depth  in  wisdom,  and  in  the  ways  of  providence,  beyond  the 
reach  of  our  faculties.  He  allows  that  men  had  made  great  researches, 
but  had  not  gone  far  enough  for  this,  ver.  1 — 12.  God  only  is  posses- 
sed of  this  wisdom,  so  as  fully  to  comprehend  his  own  plan,  ver.  23.  He 
concludes  that  man's  wisdom  is  not  to  pry  into  the  mysteries  of  provi- 
dence, but  to  obey  the  will  of  God. 

I.  Observe  wherein  true  wisdom  is  said  to  consist :  in  "the  fear  of 
the  Lord." 

This  term  is  expressive  of  true  religion,  though  more  especially  appli- 
cable to  the  former  dispensation.  Had  it  been  described  in  gospel  lan- 
guage, it  would  have  been  said  to  consist  in  repentance,  believing  in 
Christ,  in  loving  and  serving  him.  It  is  the  same  however  in  substance, 
for  the  fear  of  the  Lord  will  lead  to  all  this,  and  is  essential  lo  it. 

The  fear  of  the  Lord  does  not  mean  that  we  should  be  afraid  of  him, 
or  dread  to  think  about  God  ;  for  this  is  the  feeling  of  the  slothful  ser- 
vant, which  deters  from  action.  It  is  a  filial  fear,  dreading  his  displea- 
sure, and  doing  what  he  requires  of  us,  from  reverence  and  love. 

1.  The  fear  of  the  Lord  may  stand  opposed  to  atheism.  The 

wicked  have  said  in  their  hearts.  No  God.     Some  maintain  that  there  is 


271 

none,  and  others  act  as  if  there  were  none.  <  They  have  no  fear  of  God 
before  their  eyes  :  God  is  not  in  all  their  thoughts.'  They  do  nothing 
in  obedience  to  his  will,  nor  abstain  from  any  evil  lest  it  should  offend 
him.  Such   was  the  state  of  the  ancient  heathens,  and  hence 

Abraham  was  afraid  to  dv^ell  in  Gerar,  Gen.  xx.  11.  Such  also  is  the 
state  of  all  modern  heathen  nations,  and  of  all  unbelievers.  In 

opposition  to  all  this,  the  servants  of  God  must  walk  as  in  his  sight. 
The  fear  of  the  Lord  is  the  source  of  all  true  devotion  towards  him,  and 
of  all  moral  principle,  justice,  and  mercy  amongst  men.     Gen.  xlii.  18. 

2.  The  fear  of  the  Lord  is  opposed  to  the  pride  of  science.  Vain 
man  would  be  wise,  though  ignorant  of  his  own  nothingness.  Philo- 
sophy falsely  so  called,  induces  men  to  dive  into  subjects  too  deej)  for 
the  human  mind  to  fathom  ;  they  then  arraign  the  divine  wisdom,  and 
assert  that  this  and  the  other  cannot  be  true,  because  they  cannot  com- 
prehend how  it  is  so.  In  this  way,  men  who  are  vain  of  their  learning, 
pronounce  upon  religion,  and  try  it  by  their  own  feeble  understanding. 

Opposed  to  this  is  true  wisdom,  or  the  fear  of  the  Lord,  which 
renders  us  humble  and  teachable,  and  makes  us  of  quick  understanding 
in  the  great  things  of  God.   1  John  ii.  20. 

3.  It  is  opposed  to  mere  carnal  policy,  as  a  rule  of  life.  Every 
man  walks  by  some  rule,  or  principle  of  action.  Carnal  men  are  not 
governed  by  what  is  right,  but  what  will  be  most  to  their  advantage  : 
public  bodies  of  men,  and  individuals,  would  all  walk  by  this  rule,  if 
God  were  to  leave  them  to  their  own  hearts.  In  this  way  we  should 
ever  be  deceived,  or  walk  in  great  uncertainty,  for  we  know  not  how 
things  may  issue.  But  God  knows  all  things  from  the  begin- 
ning;  it  becomes  us  therefore  to  follow  his  counsel,  to  walk  in  his  light, 
and  leave  the  consequences.     This  only  is  true  wisdom. 

4.  The  fear  of  the  Lord  is  opposed  to  libertinism,  or  living  after  the 
flesh.  It  is  to  make  it  our  constant  care  to  "  depart  from  evil,  which  is 
understanding."  If  we  were  innocent,  the  fear  of  the  Lord  would 
keep  us  out  of  evil :  but  we  are  not,  and  therefore  it  warns  us  to  depart 
from  it,  and  not  to  come  in  contact  with  what  will  be  sure  to  effect  our 
ruin  and  disgrace.  It  also  supposes  that  at  present  there  is  a 
way  of  escape,  and  that  is  a  great  mercy.  There  might  have  been  none, 
and  there  will  be  none  in  another  world.  How  then  are  we  to  depart 
from  evil?  Only  by  repentance  towards  God,  and  faith  in  our  Lord 
Jesus  Christ.  All  other  ways  are  vain,  and  will  only  lead  from  one  evil 
to  another.  This  will  be  giving  up  all  false  schemes  and  ways  of  salva- 
tion ;  and  by  cleaving  to  the  Lord,  and  following  after  him,  we  shall  be 
kept  out  of  the  way  of  temptation  and  of  danger. 

II.  Notice  the  wisdom  there  is  in  the  fear  of  the  Lord,  and  in  depart- 
ing from  evil. 

Wisdom  is  not  so  much  of  a  speculative  as  of  a  practical  nature,  load- 
ing to  the  pursuit  of  the  greatest  good. 

1.  The  fear  of  the  Lord  will  cause  us  to  dread  his  displeasure,  and 
to  flee  from  the  wrath  to  come,  by  making  Christ  our  refuge.  Now 

this  is  true  wisdom,  for  a  great  day  is  coming  for  which  all  other  days 


272 

were  made.  Noah  being  moved  with  fear,  prepared  an  ark,  when  the 
flood  was  coming  upon  tlie  earth.  For  us  the  ark  is  already  prepared, 
and  he  is  truly  wise  that  enters  in. 

2,  The  fear  of  the  Lord  will  lead  us  to  worship  him,  through  the  Me- 
diator ;  and  there  can  be  no  reverence  of  God*'without  it.  This 
also  is  true  wisdom ;  and  it  is  wise  in  kings  to  submit,  and  pay  their 
homage  at  his  feet.     Psal.  ii.  10 — 12. 

S.  The  forming  oC  connections,  and  choosing  our  situations  in  life,  is 
a  matter  of  great  importance ;  and  if  we  do  it  in  the  fear  of  the  Lord, 
we  shall  find   it  to  be  our  truest  wisdom.  Men  of  mere  wordly 

prudence,  mind  only  what  relates  to  temporal  good  ;  but  let  us  learn  to 
fear  God,  and  to  acknowledge  him  in  all  our  ways;  we  shall  then  be- 
come the  companions  of  them  that  fear  him,  and  keep  his  precepts.  Lot 
chose  for  his  situation  the  well-watered  plains  of  Sodom  :  but  what  did 
he  get  by  it?  Happiness  in  this  world  does  not  so  much  consist  in 
abundance,  as  in  the  blessing  of  God  on  what  we  possess. 

4.  In  passing  through  life  we  are  exposed  to  numerovs  temptations, 
and  the  fear  of  the  Lord  only  can  preserve  us.  This  also  is  our 
wisdom,  for  it  will  teach  us  in  the  hour  of  danger  to  say  with  Joseph, 
How  shall  I  do  this  great  wickedness,  and  sin  against  God.  We  are 
also  subject  to  injuries  from  men,  and  afflictions  from  the  hand  of  God ; 
but  if  his  fear  be  in  our  hearts,  it  will  arm  us  against  them  all.  In  the 
time  of  trouble  he  shall  hide  us  in  his  pavilion,  and  set  our  feet  upon  a 
rock.     Psal,  xxvii.  1.  Isai.  viii.  12 — 14. 

5.  In  passing  through  life  we  must  have  intercourse  and  dealings 
with  men,  and  the  fear  of  the  Lord  will  teach  us  that  nothing  but  in- 
tegrity and  uprightness  can  preserve  us.  There  is  no  policy,  no 
wisdom,  like  that  of  inflexible  fidelity  and  truth ;  and  if  all  men  were  in- 
fluenced by  such  principles,  the  world  would  be  full  of  justice,  happi- 
ness, and  peace. 

In  short,  that  is  true  wisdom  which  takes  into  consideration  the  whole 
of  duration  ;  but  this  is  what  true  religion,  or  the  fear  of  the  Lord,  only 
can  teach.  There  is  therefore  no  real  wisdom  or  understanding,  apart 
from  this.     Jer.  ix.  23,  24.  Prov.  iv.  5 — 8. 


SINNERS  INVITED  TO  RETURN  TO  GOD. 

Seek  ye  the  Lord  while  he  may  be  found,  call  ye  upon  him  while 
he  is  near.  Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts  ;  and  let  him  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him  ;  and  to  our  God,  for  he  will  abundantly  par- 
don.— Isaiah  Iv.  6.  7. 

This  part  of  the  prophecy  refers  to  gospel  times,  and  is  full  of  en- 
couragement to  sinners,  both  Jews  and  gentiles,  to  return  to  God  and  be 
saved.     They  are  first  invited  in  figurative  language,  ver.  1,  2;  after- 


273 

wards  in  terms  more  literal  and  direct,  ver,  3 — 7.  Thus  it  is  that 
infinite  mercy  condescends,  by  various  means,  to  allure  and  bring  us  to 
the  Saviour. 

I.  Explain  the  different  parts  of  the  invitation. 

In  general  we  arc  required  to  relinquish  whatever  would  hinder  our 
seeking  the  Lord  and  returning  to  him  ;  and  the  purport  ol'the  exhorta- 
tion is  equivalent  to  what  in  new-testament  language  is  called,  repen- 
tance towards  God,  and  faith  in  our  Lord  Jesus  Christ. 

1.  "  Seek  ye  the  Lord."  This  implies  that  there  is  a  moral  distance 
between  God  and  us,  though  he  be  not  far  from  every  one  of  us,  as  to 
his  real  presence.  His  power  upholds,  his  goodness  provides  for  us,  and 
his  eye  is  continually  over  us.  But  his  favour  is  forfeited  by  sin,  and 
he  has  in  anger  departed  from  us.  In  what  way  therefore  is  he 
to  be  sought,  or  his  favour  to  be  enjoyed?  Formerly  he  was  sought  in 
the  way  of  sacrifices,  and  thus  it  was  that  David  and  othc^rs  found  him. 
But  all  this  was  typical  of  that  new  and  living  way,  by  which  we  draw 
near  to  God.  Christ  is  the  way,  the  only  way  :  nor  is  there  any  other 
name  given  under  heaven,  or  amongst  men,  whereby  we  must  be  saved. 
In  all  our  seeking  unto  God  therefore,  we  must  come  by  faith  in  the  Me- 
diator. John  xiv.  6.   Hcb.  vii.  25. 

2.  "Call  ye  upon  him."  This  expression  explains  the  former;  we 
are  to  seek  the  Lord  by  calling  upon  his  name.  All  true  religion  be- 
gins with  prayer,  not  in  re[)cating  a  form  of  words  which  we  have 
learned  by  heart,  but  in  pouring  forth  our  souls  before  him,  and  this  in 
the  name  of  Jesus.  Hence  when  Saul  of  Tarsus  was  converted,  the  first 
intimation  of  it  was  thus  given:  Behold,  he  prayeth.  The  cry  for 
mercy  will  be  heard,  as  soon  as  there  is  a  sense  of  guilt  and  danger. 

3.  We  are  to  seek  the  Lord  and  call  upon  him  without  delay,  "  while 
he  may  be  found,  and  while  he  is  near."  We  are  prone  to  procrastinate, 
to  put  off  repentance  and  prayer,  and  to  flatter  ourselves  that  it  is  not 
immediately  necessary.  Some  are  persuaded  that  they  are  too  young  to 
begin  in  earnest  to  seek  the  Lord,  and  others  are  so  occupied  that  they 
cannot  find  time,  or  they  think  they  would  do  it.  Thus  life  is  spent  in 
fruitless  resolutions,  like  the  man  in  the  parable,  who  said  '  I  go,  sir,' 
but  went  not.  Behold  now  is  the  accepted  time :  walk  in  the  light  while 
ye  have  the  light :  and  agree  with  thine  adversary  quickly.  Matt.  v.  25. 
John  vii.  34.  viii.  21. 

4.  We  are  to  relinquish  every  thing  that  stands  in  the  way  of  seeking 
God,  and  calling  upon  him.  "  Let  the  wicked  forsake  his  way,  and  the 
unrighteous  man  his  thoughts."  Not  merely  desist  in  some  instances, 
and  for  a  time,  but  let  him  utterly  "  forsake  his  way."  Some  continue 
intemperate,  covetous,  profane,  full  of  revenge  ;  yet  they  come  to  hear 
the  word,  and  hope  to  be  saved  at  last.  This  however  is  impossible  : 
every  evil  way  must  be  given  up,  before  we  can  seek  the  Lord  aright, 
or  call  upon  his  name.  Our  "thoughts"  too.  must  be  changed, 
as  well  as  our  way.  All  self-justifying  and  self-righteous  thoughts  must 
be  given  up;  and  all  hard  thoughts  of  God,  all  low  thoughts  of  Christ 
must  be  forsaken.  There  must  be  an  entire  change  of  heart,  as  well  as 
of  the  outward  conduct.  2  Cor.  v.  17. 


274 

5.  Nor  is  this  all :  we  must  "  return  unto  the  Lord."  There  must 
not  only  be  a  change  or  turn  of  some  sort,  but  a  turning  "  to  the  Lord." 
There  may  be  a  turning  from  some  of  our  evil  ways,  and  our  thoughts 
upon  many  subjects  may  undergo  a  change,  where  there  is  no  real 
turning  of  the  heart  to  God.  Jer.  iv.  1.  But  if  we  wish  to  see  true  con- 
version exemplified,  we  may  behold  it  in  the  case  of  Ephraim,  and  of 
the  prodigal  son.  Jer.  xxxi.  18,  19.  Luke  xv.  18. 

n.  The  motives  by  which  the  exhortation  is  enforced. 

These  are  of  two  kinds ;  one  addressed  to  our  fears,  and  the  other  to 
our  hopes, 

1.  Here  are  motives  addressed  to  ouv  fears,  and  these  are  contained 
in  the  invitation  itself.  In  particular  it  is  intimated,  that  there  is  a  time 
coming  when  God  cannot  be  found,  and  when  those  who  have  not 
sought  him  here  shall  be  removed  to  an  eternal  distance  from  him.  At 
present  the  word  is  nigh  thee,  and  the  way  is  plain ;  the  Spirit  and  the 
bride  say  come.  At  present  ministers,  having  the  word  of  reconcilia- 
tion committed  to  them,  are  pleading  and  beseeching  sinners  to  be  recon- 
ciled to  God  :  but  it  will  not  always  be  thus.  When  once  the  master  of 
the  house  is  risen  up  he  will  shut  to  the  door,  and  no  more  cries  for  mercy 
will  be  heard.  Luke  xiii.  24,  25.  Then  it  will  afford  bitter  reflection 
that  the  kingdom  of  God  once  came  nigh,  but  ye  refused  to  enter  in. 
Luke  x.  11, 12.  Seeking  and  calling  will  then  be  all  in  vain.  Prov.  i. 
24—30. 

2.  Here  are  motives  also  addressed  to  our  hopes,  and  such  as  are 
highly  encouraging.  The  characters  invited  are  amongst  the  vilest  of 
the  vile,  "  the  wicked  and  the  unrighteous."  We  must  come  to  God 
therefore  just  as  we  are,  without  merit  or  meetness  of  any  kind,  as  sinners 
ready  to  perish  ;  the  promise  being,  that  whosoever  cometh  he  will  in  no 
wise  cast  out.  John  vi.  37.  To  this  is  added  the  solemn  assurance  of 
mercy,  and  of  plenteous  redemption.  Let  but  the  sinner  return  to  God, 
and  "  he  will  have  mercy  upon  him,"  yea  he  will  "abundantly  pardon." 
You  may  think  your  sins  too  many,  too  great  to  be  forgiven  ;  but  God's 
thoughts  are  here  contrasted  with  our  thoughts,  and  his  ways  of  show- 
ing mercy  with  our  ways,  ver.  8.  We  are  apt  to  imagine  that  God  is 
as  unwilling  to  forgive  as  we  are,  or  that  if  our  sins  had  been  less  ag- 
gravated there  might  have  been  some  hope :  but  the  text  is  an  answer 
to  all  these  objections. 

If  you  plead  as  an  excuse,  that  you  cannot  come  to  God,  recollect 
that  nothing  but  hardness  of  heart  and  the  love  of  sin  prevents  ;  and  this, 
instead  of  being  an  excuse,  will  only  increase  your  condemnation. 
John  V.  40. 

But  if  this  inability  be  lamented  and  bewailed,  cry  as  Ephraim  did, 
'Turn  thou  me,  and  I  shall  be  turned.'  Jer.  xxxi.  18,  19. 


275 


CHRISTIAN   EQUALITY. 

But  God  hath  tempered  the  body  to<rether,  having  given  more  ahvn- 
dant  honour  to  that  part  which  lacked  ;  that  there  should  be  no  schism 
in  the  body,  but  that  the  members  should  have  the  same  care,  one  for 
another. — 1  Corinthians  xii.  24,  25. 

Amongst  other  evils  which  prevailed  in  the  church  at  Corinth,  the 
pride  of  gifts  and  talents  was  one  ;  the  apostle  therefore  devotes  a  whole 
chapter  to  the  subject,  and  explains  the  nature  of  spiritual  gifts.  The 
imagery  employed  for  this  purpose  is  taken  from  the  various  members 
of  the  human  body,  where  a  schism  would  be  very  unnatural,  and  it  was 
equally  unwise  in  the  Corinthians  to  have  contentions  and  divisions 
among  themselves  on  account  of  their  diversified  gifts. 

(1)  The  writer  addresses  himself  to  the  inferior  members  of  the 
church,  who  were  in  danger  of  being  discouraged,  and  of  concluding 
that  they  were  not  of  the  body,  ver.  15,  20. 

(2)  He  addresses  himself  to  the  superior  members,  who  overvalued 
themselves  on  account  of  their  gifts,  and  neglected  or  despised  their 
weaker  brethren,  ver.  21. 

(3)  The  apostle  notices  the  peculiar  honour  usually  bestowed  on  the 
less  comely  parts  of  the  human  body,  intimating  that  God  does  the 
same  by  his  church;  that  therefore  we  should  follow  his  example,  be- 
ing kind  and  tender  to  the  poor  and  weak  of  the  flock,  ver.  23. 

I.  Briefly  notice  the  sin  and  folly  of  the  gifted  members  of  Christ's 
body  exalting  themselves  in  a  way  of  invidious  distinction  above  others. 

"  Knowledge  puffeth  up,  but  charity  edifieth,"  gives  strength  and  firm- 
ness to  the  building.  There  is  no  solid  religion  wiihout  this;  and  had 
the  Corinthians  possessed  more  of  it,  they  would  not  have  despised  their 
weaker  brethren.  They  might  boast  indeed  of  their  intelligence  ;  but 
what  would  "the  eye"  do,  if  plucked  from  the  body;  and  what  would 
it  be  without  the  other  members.  Private  christians  of  a  lowly 

and  humble  form  are  of  great  importance  in  the  church,  and  even  to  a 
minister.  Their  early  presence  in  the  sanctuary,  their  prayers,  their 
earnest  attention  to  the  word,  give  life  to  the  soul  of  the  preacher  ;  and 
in  them  it  is  he  usually  sees  the  good  effect  of  his  labours,  rather  than  in 
those  of  a  superior  class.  Matt.  xi.  5,  25.  1  Cor.  i.  26 — 29. 

II.  The  danger  of  the  weak  and  feeble  members  of  Christ's  body  be- 
ing discouraged  on  account  of  their  insignificance,  and  the  treatment 
they  meet  with  from  others,  as  if  they  were  not  of  the  body. 

A  poor  christian  may  think,  if  he  had  wealth  he  might  do  something 
for  the  cause  ;  but  now  he  is  overlooked  and  useless.  A  timid 

believer  may  think,  if  he  could  speak  and  defend  the  truth,  he  might  be 
of  some  use  in  the  body ;  but  now  he  is  nothing,  and  can  do  nothing. 


276 

Thus  it  was  of  old  in  the  Jewish  church  :  eunuchs  and  strangers, 
were  not  allowed  to  enter  the  house  of  the  Lord,  but  God  owned  them, 
and  would  give  them  a  name  and  a  place  better  than  that  of  sons  and  of 
daughters.  Isai.  Ivi.  3 — 5.  So  if  our  hearts  be  right  with  him,  he  will 
regard  us  as  members  of  the  mystical  body,  whatever  be  the  conduct 
of  others  towards  us.  Isai.  Ixiii.  16,  To  remove  objections  of 

this  kind  the  apostle  asks.  Are  they  not  of  the  body?  Yes,  and  neces- 
sary to  it,  ver.  22.  If  they  were  removed,  the  rest  would  feel  the  need 
of  them,  even  of  the  least  among  them. 

There  is  a  great  force  in  this  question,  '  Are  they  not  of  the  body  V  It 
implies — (1)  That  they  are  wilted  to  Christ,  and  partake  of  his  fulness, 
even  of  all  that  is  common  to  the  body.  They  are  equally  interested  in 
the  love  of  Christ,  and  his  salvation,  tor  he  is  the  Saviour  of  the  whole 
body.  Ephes.  v.  23,  30.  They  have  a  part  in  all  his  gracious  commu- 
nications, and  are  essential  to  the  constitution  of  his  relative  fulness. 
Ephes.  iv.  16.  i.  2,3. — (2)  If  they  are  united  to  Christ,  surely  they  are 
a  part  of  his  mystical  body,  and  are  united  to  his  people.  They  are 
therefore  entitled  to  all  the  privileges  and  honours  which  they  enjoy, 
have  an  equal  share  in  all  their  labours  and  exertions,  and  the  body  can- 
not do  without  them. 

III.  Observe  the  peculiar  honour  which  God  confers  on  the  weaker 
members  of  his  church. 

In  order  to  reprove  and  prevent  any  unlovely  carriage  towards  the 
poorer  members,  God  hath  put  "  more  abundant  honour  upon  them, 
that  there  should  be  no  schism  in  the  body." 

1.  That  which  distinguishes  the  stronger  and  more  gifted  members 
of  Christ,  is  of  far  less  importance  than  that  which  they  possess  in  co7ti- 
mon  with  ihe  rest.  The  one  possess  gifts,  but  the  other  grace ; 
and  the  latter  is  far  more  excellent,  ver.  31.  All  the  desire  of  David 
was  for  a  blessing  common  to  all  the  saints.  Psal.  xxvii.  4.  Paul's 
glorying  in  the  cross.  Gal.  vi.  14,  is  the  glory  of  all.  He  placed  him- 
self among  the  chief  of  sinners,  and  the  least  of  all  saints  ;  and  thus 
stood  upon  a  level  with  the  very  lowest. 

2.  The  greater  is  made  subordinate  to  the  less,  and  not  the  less  to 
the  greater.  Those  who  are  the  greatest  of  all,  are  also  the  ser- 
vants of  all,  like  the  eye  and  the  hand  to  the  body  :  they  exist  not  for 
themselves  but  for  it.  Who  then  is  Paul,  and  who  is  Apollos?  All 
are  yours,  and  ye  are  Christ's.   1  Cor.  iii.  21.  Ephes  iv.  11 — 13. 

3.  God  has  conferred  peculiar  honour  upon  the  weak  and  despised, 
in  the  dispensations  of  his  grace,  having  generally  selected  them  for  his 
peculiar  people.  1  Cor.  i.  27.  James  ii.  5.  This  truth  has  been  exem- 
plified in  all  ages.  Zeph.  iii.  12. 

4.  The  promises  and  consolations  of  the  gospel  are  addressed  to  us, 
not  as  gifted,  but  as  gracious,  as  poor  and  weak  and  helpless. 

God  speaks  encouragement  to  both  rich  and  poor,  but  in  a  different 
manner.  Let  the  brother  of  low  degree  rejoice  in  that  he  is  exalted, 
but  the  rich  in  that  he  is  made  low.  Jam.  i.  9,  10.  Nor  shall  the  ser- 
vices of  the  poor  be  forgotten,  even  a  cup  of  cold  water  shall  not  lose 
its  reward.  Matt.  x.  42. 


277 

5.  That  which  is  peculiar  to  the  gifted  and  the  honourable,  is  onlu 
for  a  time  ;  but  that  which  is  conimon  to  all  christians,  is  as  a  well  of 
water  springing  up  to  everlasting  life.  Gifts  of  every  kind 

shall  soon  cease,  but  love  never  failcth ;  and  he  that  doeth  the  will  of 
God  abideth  forever.  1  Cor.  xiii.  8.  1  John  ii.  17. 

X'i  wo  are  members  of  Christ,  let  us  prize  our  privileges,  and  be  care- 
ful to  cultivate  brotherly  love. 

\^  not  united  to  Christ  and  his  people,  we  are  poor  and  miserable, 
whatever  be  our  outward  circumstances. 


PARABLE  OF  THE  SOWER. 

So  is  the  kingdom  of  God,  as  if  a  man  should  cast  seed  into  the 
ground ;  and  should  sleep,  and  rise  night  and  day,  and  the  seed 
shoidd  spring  and  grow  up,  he  knoweth  not  how.  For  the  earth 
bringeth  for  til  fruit  of  herself  ;  first  the  blade,  then  the  ear,  after  that 
the  full  corn  in  the  ear — Mark  iv.  26 — 28. 

Many  of  our  Lord's  parables  were  intended  to  fit  and  prepare  his  dis- 
ciples for  their  work,  this  in  particular  is  designed  to  encourage  them  in 
the  ministry  of  the  word.  They  would  sow  the  seed  of  the  kingdom, 
and  sometimes  perceive  but  little  fruit  from  it.  Yet  they  must  go  on 
like  the  husbandman,  hoping  to  see  a  harvest  at  last ;  and  in  due  time 
they  shall  reap,  if  they  faint  not. 

The  parable  in  the  text  shows  us  the  commencement  and  the  progress 
of  true  religion,  together  with  the  imperceptible  means  by  which  it  at- 
tains maturity. 

L  We  have  a  parabolical  representation  of  the  commencement  of  true 
religion.  It  is  the  gospel  received  into  the  heart,  like  "  the  seed  cast 
into  the  ground,"  ver.  26. 

The  word  of  God  may  be  heard,  and  rejected,  or  the  seed  may  fall 
in  stony  places.  In  other  instances  it  produces  a  transient  effect 

upon  the  passions,  and  yet  the  truth  may  have  no  place  in  us.  Con- 
science may  be  brought  over,  where  the  heart  is  not  gained.  Strong 
fears  may  be  excited,  and  a  heavy  burden  felt,  and  yet  that  burden  not 
be  carried  to  Christ.  We  may  break  off  many  sins,  and  con- 

form to  various  duties,  and  all  to  little  purpose ;  but  if  the  gospel  be 
cordially  received,  it  will  become  a  living  principle  within  us,  and  all 
false  schemes  will  be  given  up.  Never  were  men  more  averse  than 
Peter's  hearers,  yet  they  were  pricked  to  the  heart,  and  gladly  embraced 
the  Saviour. 

More  particularly — 

1.  The  gospel  supposes  the  guilty  and  perishing  condition  of  sinners. 
This  affecting  truth  was  once  disbelieved  and  disregarded  : 
Vol.  II.         36 


278 

now  it  is  deeply  felt,  and  rooted  in  the  heart.  It  governs  all  the  prayers 
of  the  penitent,  and  he  comes  to  God  like  the  publican,  seeking  for 
mercy  as  one  of  the  chief  of  sinners. 

2.  The  gospel  teaches  us  that  if  ever  we  be  saved  it  must  be  hy  grace 
alone.  You  may  have  admitted  this  in  theory,  or  you  may  not : 
but  if  the  seed  of  the  kingdom  be  sown  in  the  heart,  you  now  believe 
and  know  it  to  be  true,  and  pray  to  be  saved  in  no  other  way. 

3.  That  if  God  be  merciful  to  us,  it  must  be  purely  for  the  sake  of 
his  Son,  in  whom  he  is  well  pleased.  Heretofore  you  felt  no 
such  need  of  him,  but  thought  God  might  forgive  you  on  your  repentance 
and  reformation.  But  now  that  the  gospel  is  cordially  embraced,  Christ 
is  your  only  hope,  and  your  only  refuge;  all  you  ask  is  in  his  name, 
and  for  his  sake. 

4.  That  if  ever  we  be  saved,  it  must  be  from  our  sins,  as  well  as 
from  the  wrath  to  come.  When  the  seed  of  the  kingdom  is  sown 
in  the  heart,  and  takes  root  there,  this  truth  becomes  most  acceptable ; 
and  to  be  saved  from  all  iniquity,  is  now  the  object  of  supreme  de- 
sire. 

II.  Observe  the  progress  of  true  religion  in  the  heart.  "  The  seed 
springeth  and  groweth  up,  first  the  blade,  then  the  ear,  after  that  the 
full  corn  in  the  ear,"  ver.  27,  28. 

The  first  of  these  describes  true  religion  in  its  early  stages,  the  next  in 
its  middle  state,  and  the  last  in  a  state  of  maturity. 

1.  Observe  its  early  stages,  at  first  conversion,  and  in  the  day  of  our 
espousals.  The  distinguishing  effects  of  the  grace  of  God  at  this 
period  are,  grateful  returns  for  pardoning  mercy,  and  a  prompt  and  dili- 
gent attention  to  Christ's  commands.  Acts  ix.  6.  Psal.  cxix.  60.  There 
is  then  a  going  and  weeping,  and  seeking  the  Lord,  like  the  children  of 
Israel  and  of  Judah.  Jer.  1.  4,  5.  The  corn  in  the  «•  blade"  is 
beautiful  and  cheering  to  the  husbandman,  but  it  is  often  followed  with 
blighting  winds  and  frosts,  and  doubtful  appearances;  but  if  it  stands 
these  blasts  it  strikes  a  deeper  root,  and  improves  in  strength  and  verdure. 
Such  also,  in  its  earlier  stages,  is  the  nature  of  the  kingdom  of  God. 

2.  Observe  its  middle  state,  or  "the  corn  in  the  ear."  The 
effects  of  true  religion  at  this  period  are  somewhat  different  from  the 
former.  In  the  family  of  God  there  are  babes,  young  men,  and  fathers. 
Those  of  the  second  class  are  represented  as  sustaining  many  conflicts, 
both  with  the  world  and  the  wicked  one,  but  they  finally  overcome.  1 
John  ii.  12 — 14.  This  is  a  period  of  the  religious  life  in  which 
many  are  overcome  with  the  cares  of  the  world,  and  the  love  of  riches: 
but  the  true  believer  will  stand  and  bring  forth  fruit,  like  the  corn  in  the 
ear.  It  is  also  a  good  sign  when  the  flower  of  life  is  devoted  to  the 
Lord. 

3.  The  state  of  maturity,  or  "  the  full  corn  in  the  ear."  The 
fruits  of  this  period  are  a  more  enlarged  knowledge  of  Christ  and  his 
gospel,  or  as  John  describes  it,  '  knowing  him  that  was  from  the  begin- 
ning.' David  refers  to  this  part  of  the  religious  life,  in  Psal.  xcii.  13 — 
15.     Paul   also  describes  it  in  Rom.  v.  3,  as  producing  patience  expe- 


279 

rience,  and  hope.  In  short  true  reh'gion  in  the  first  stage  consists 

much  of  the  afiectionate,  in  the  second  much  of  the  active,  and  in  the 
last  much  of  the  experienced,  and  of  the  exercise  of  hope.  2  Tim.  iv. 
e— 8. 

III.  The  imperceptibleness  of  this  process.  "  While  the  sower  sleep- 
eth,  and  riseth  night  and  day,  the  seed  springeth  and  groweth  up,  lie 
knoweth  not  how,"  ver.  27. 

Something  like  this  may  be  predicated  of  those  who  arc  the  subjects  of 
true  religion.  We  know  not  how,  or  by  what  mysterious  process  our 
hearts  are  renewed  by  the  giace  of  God,  nor  how  we  make  progress  in 
the  divine  life:  wo  only  know  that  so  it  is,  and  the  Holy  Spirit  is  the 
efficient  cause.  But  the  style  of  the  parable  respects  the  husbandman, 
rather  than  the  soil  in  which  the  seed  is  sown;  for  the  seed  springeth 
and  groweth  up,  "  he  knoweth  not  how."  This  fact  is  illustrated 

in  a  number  of  instances — 

1.  We  are  conscious  of  having  sown  the  seed,  but  seldom  know  for  a 
considerable  time  whether  it  has  taken  root  or  not.  The  seed 
might  be  cast  into  the  ground  under  great  discouragement,  so  that  the 
sower  had  little  or  no  hope  of  success  :  yet  by  and  bye  it  springs  and 
grows  up  in  the  mind  of  one  and  another  of  our  hearers,  of  whom  we 
thought  nothing  at  the  time.  Like  the  husbandman  we  are  pursuing  our 
daily  course,  and  when  we  afterwards  return  to  the  field  that  was  for- 
merly sown,  the  seed  is  sprung  up. 

2.  Much  of  the  seed  may  be  cast  where  its  growth  never  comes  tct//tira 
the  sphere  of  our  observation.  Many  of  the  Lord's  servants 
have  scattered  the  seed  in  different  and  in  distant  parts  of  the  world, 
where  they  are  never  likely  to  see  any  of  its  effects.  The  husbandman 
has  sown  it,  and  left  it  to  the  care  of  heaven  :  nevertheless  it  springeth 
and  groweth  up,  he  knoweth  not  how. 

3.  Many  of  the  seeds  spring  up  after  the  sou-cr  is  dead,  or  removed 
from  the  field  of  labour;  and  so  he  may  never  know  the  extent  of  his 
usefulness.  This  is  exemplified  in  a  number  of  instances,  so  as 
fully  to  justify  that  saying,  One  sovvelh,  and  another  rcapelh.  The 
righteous  rest  from  their  labours,  and  their  works  do  follow  them.  John 
iv.  37,  38.  Rev.  xiv.  13. 

4.  The  growth  of  the  seed  itself  is  carried  on  in  the  same  impercep- 
tible manner.  We  rise  up,  and  retire  to  rest,  and  know  but  little 
how  things  are  working  in  the  minds  of  others.  There  may  be  many 
strong  convictions,  and  yieldings  of  heart  to  the  gospel,  that  we  know 
not  of,  and  where  we  least  expect  it. 

All  these  things  are  so  ordered,  to  hide  pride  from  man,  and  to  teach 
us  to  go  on  in  our  work  in  faith  and  hope,  looking  forward  to  the  harvest 
of  the  great  day.  Let  us  only  be  diligent  and  faithful,  and  sow  plenti- 
fully ;  and  we  shall  of  the  Spirit  reap  life  everlasting.  Gal.  vi.  8,  9. 


280 


THE  FAITHFUL  SERVANT'S  REWARD. 

In  hope  of  eternal  life,  which  God  that  cannot  lie,  promised  before  the 
world  began. — Tilus  i.  2. 

The  principal  design  of  Paul  in  this  epistle  was  to  instruct  and  en- 
courage Timothy  in  the  niinistry  of  the  word.  The  work  itself  is  ardu- 
ous, and  attended  with  many  difficulties ;  and  the  aged  Paul  is  well 
qualified  to  give  to  this  evangelist  the  requisite  instruction  and  advice. 

(1)  He  reminds  him  of  the  character  which  he  himself  sustained,  as 
"  a  servant  of  God,  and  an  apostle  of  Jesus  Christ."  This  was  the 
highest  honour  that  Paul  sought,  and  his  being  such  would  give  author- 
ity and  dignity  to  his  address,  ver,  1 — 3. 

(2)  The  apostle  states  the  doctrine  which  he  delivered  :  it  was  "  ac- 
cording to  the  faith  of  God's  elect."  It  was  no  new  doctrine  ;  and 
though  delivered  with  greater  clearness  than  formerly,  it  was  substan- 
tially the  faith  of  old-testament  saints,  and  embraced  "  the  truth  which 
is  after  godliness." 

(3)  The  reward  which  he  expected  at  the  end  of  his  labours  was, 
"eternal  life."  Though  as  a  servant  of  Christ  he  suffered  much  in  his 
cause,  yet  he  looked  for  an  ample  recompense,  and  should  not  be  disap- 
pointed. 

(4)  The  authority  under  which  he  acted  was,  "  the  commandment  of 
God  our  Saviour."  The  gospel  which  Paul  delivered,  he  received  im- 
mediately from  Christ,  and  not  from  any  of  his  brethren.  Gal.  i.  12. 

The  blessing  which  Paul  anticipated  was  not  peculiar  to  him  as  an 
apostle,  though  it  had  some  respect  to  his  public  work,  but  is  applicable 
to  all  the  Lord's  servants,  and  as  such  we  shall  proceed  to  consider  it. 

I.  The  work  to  which  the  Lord  calls  his  servants  has  a  reward  con- 
nected with  it,  even  the  promise  of  eternal  life. 

We  are  not  required  to  serve  him  for  nought,  nor  to  say.  What  shall 
it  profit  us?  There  is  a  crown  of  righteousness,  which  the  Lord  the 
righteous  judge  shall  give  to  all  that  love  his  appearing.  Christ  will  not 
be  indebted  to  any  for  their  services,  but  will  give  them  an  ample  recom- 
pense. 

1.  The  Lord  does  not  give  a  present  reivard  so  much  as  a  future  one  ; 
the  blessing  is  not  in  possession,  but  in  hope.  There  is  indeed 
a  sweetness  in  the  work  itself,  so  much  so  that  every  one  who  cordially 
enters  into  his  service  would  rather  continue  in  it  for  ever,  than  go  out 
free  any  more ;  yet  the  better  part  is  still  to  come.  It  is  a  hope  laid  up 
for  them  in  heaven,  and  they  must  live  upon  the  promises  till  the  sub- 
stance comes. 

2.  Though  the  reward  is  chiefly  in  prospect,  yet  this  is  more  than 
can  be  said  of  the  service  of  sin,  or  of  the  world.  Sin  promises 
much,  but  yields  nothing.  The  servants  of  satan  shall  indeed  have 
their  reward,  but  the  wages  of  sin  is  death,  and  they  have  nothing  be- 


281 

fore  them  but  a  fearful  looking  for  of  judgment  and  fiery  indignation. 
All  the  present  sweetness  of  sin  will  turn  to  bitterness  at  last,  and  all 
its  present  pleasures  to  everlasting  pain  and  anguish.  I'rov.  xxiii.  32. 
Multitudes  become  the  voluntary  slaves  of  the  world,  and  fol- 
low it  with  all  their  might,  but  it  is  like  selling  their  eyes  on  that  which  is 
not.  All  the  good  it  promises  is  uncertain  ;  the  greater  part  of  those 
who  seek  it  never  obtain  it,  and  those  who  do,  are  often  known  to  lose 
it  when  they  have  done,  for  riches  make  themselves  wings  and  fly  away. 
At  best  the  rewards  of  the  world  are  only  for  a  little  lime;  all  vanish 
at  death,  and  are  seen  no  more.  The  good  it  bestows,  disappoints  the 
expectation,  even  while  possessed  ;  and  after  death  there  is  no  other  por- 
tion. How  different  Irom  all  this  is  the  prospect  of  the  servants 
of  God  !  Theirs  is  a  rich  and  enduring  substance,  a  certain  and  eternal 
reward. 

3.  Consider  the  unspeakable  magnitude  of  the  blessing  hoped  for,  it 
is  nothing  less  than  "  eternal  life."  Though  an  object  of  hope, 
it  is  worth  waiting  for;  and  who  can  tell  what  is  comprised  in  such  a 
gift?  1  Cor.  ii.  9.  It  includes  a  deliverance  from  the  second  death, 
and  from  the  wrath  to  come;  and  who  can  conceive  the  magnitude  and 
importance  of  such  a  deliverance?  Eternal  life  consists  in  knowing 
God,  and  Jesus  Christ  whom  he  hath  sent ;  in  knowing  even  as  we  are 
known,  and  in  having  intimate  nearness  and  communion  with  the  Father 
and  the  Son  ;  in  being  made  one  with  God,  and  all  holy  beings.  What 
then  are  crowns  and  kingdoms  compared  with  this  ! 

4.  The  solid  ground  on  which  this  hope  depends,  even  the  promise  of 
"  him  that  cannot  lie."  Eternal  life,  though  a  reward  following 
upon  our  services,  is  not  properly  the  fruit  of  them,  but  is  still  a  matter 
of  promise,  and  therelbre  of  free  grace.  But  the  promise  is  sure,  for 
God  cannot  deny  himself,  or  be  unrighteous  to  forget  his  own  engage- 
ments.  Num.  xxiii.  19.  Heb.  vi.  10,  18.  He  will  never  repent  of 
having  promised  too  much,  or  alter  the  word  that  is  gone  out  of  his 
mouth.  Rom.  xi.  29. 

5.  To  add  still  more  to  its  certainty,  and  the  stability  of  our  hope,  the 
promise  was  made  before  the  u-orld  began.  To  whom  was  the 
promise  made  but  to  Jesus,  in  whom  all  the  promises  are  yea  and  amen, 
to  the  glory  of  God  by  us.  Eternal  life  was  given  us  in  Christ  Jesus, 
before  the  world  began.  2  Tim.  i.  9.  This  implies  the  pre-existence 
of  Christ,  that  he  is  before  all  things,  and  by  him  all  things  consist. 
Col.  i.  17,  18. 

II.  The  encouragement  which  this  hope  affords  to  such  as  are  engaged 
in  the  work  of  the  Lord. 

If  devoted  to  his  service,  we  shall  meet  with  many  difficulties  and  dis- 
couragements, but  the  hope  of  tlie  gos|)cl  will  support  us  under  all. 

1.  If  we  are  engaged  in  bearing  witness  to  the  truth,  in  labouring  to 
promote  it,  and  seeking  the  salvation  of  others,  we  may  meet  with  no 
other  reward  than  reproach  and  contempt,  even  from  those  whose  wel- 
fare we  wish  to  seek.  But  be  it  so,  we  may  cheerfully  look  for  a  better 
recompense  by  and  bye.     When  ihe  Lord  shall  come,  our  hopes  will 


282 

be  fully  realised ;  and  this  may  support  us  under  all  our  present  dif- 
ficulties. 

2.  If  engaged  in  following  Christ,  and  keeping  his  commands,  we 
may  expect  to  meet  with  some  opposition.  Our  attachment  to  Christ 
may  loosen  the  bonds  of  human  friendship,  and  we  may  be  called  to 
suffer  loss.  But  if  so,  the  loss  will  not  be  great,  in  comparison  of  Christ, 
even  if  it  included  the  loss  of  all  things.  Phil,  iii,  8.  It  was  this  which 
supported  the  mind  of  Paul,  who  valued  not  his  own  life  for  the  sake  of 
the  Lord  Jesus.  Acts  xxi.  13. 

How  important  then  to  realise  the  object  of  the  believer's  hope  to  ani- 
mate  and  encourage  us  in  every  season  of  difficulty'and  distress,  2  Cor. 
iv.  16 — 18.  What  a  motive  also  to  fidelity  and  perseverance  to  the 
end  of  life.  Rev.  ii.  10. 


DANGER  OF  SINNING  AGAINST  THE  HOLY  SPIRIT. 

Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed  unto  the  day 
of  redemption. — Ephesians  iv.  30. 

There  is  no  epistle  of  the  New  Testament  more  fraught  with  doctrine 
than  this,  and  none  in  which  the  duties  of  Christianity  are  urged  with 
stronger  motives.  The  dissuasion  in  the  text  is  expressed  with  the  ut- 
most tenderness,  and  so  as  to  convey  a  direct  appeal  to  the  heart.  The 
sin  of  grieving  the  Holy  Spirit  is  one  of  which  none  of  us  are  clear,  and 
to  some  it  may  more  especially  be  applicable. 

I.  Endeavour  to  explain  the  subject. 

The  term  "grieve"  is  not  taken  literally,  but  metaphorically.  It  is 
God  speaking  after  the  manner  of  men,  that  it  may  be  suited  to  our 
comprehension.  The  character  under  which  the  Holy  Spirit  is  here 
considered,  is  that  of  a  father  or  a  friend ;  for  it  is  love  only  that  can 
produce  grief,  which  is  generally  the  effect  of  unrequited  kindness.  In 
an  enemy,  our  misconduct  produces  anger,  and  gives  offence ;  but  in  one 
that  loves  us,  it  produces  sorrow  and  grief. 

By  the  tender  language  of  the  text  we  arc  reminded  of  what  the  Spirit 
of  God  hath  done  for  us,  and  of  the  love  which  his  condescension  implies. 
He  strove  with  us  by  his  word,  producing  repeated  convictions  in  our 
consciences  ;  he  never  left  us  till  he  brought  us  to  the  Saviour,  and  we 
were  born  ngain.  Let  us  also  recollect  what  he  has  done  for  us 

as  a  Sanclifier,  and  a  Comforter,  for  all  is  to  be  ascribed  to  his  blessed 
influence.  1  Cor.  vi.  11.  What  joy,  what  hope  has  he  inspired;  and 
yet  what  returns  have  we  made  for  all  his  lovingkindness  and  tender 
mercy ! 


283 

II.  Consider  some  of  the  instances  in  which  we  are  in  danger  1??  'he 
ning  against  the  Holy  Spirit. 

1.  We  grieve  the  Spirit  when  toe  neglect  the  Holy  Scriptures,  which 
he  has  indited.  It  is  owing  to  his  sacred  influence  tliat  we  have 
a  revelation  of  the  divine  will,  holy  men  of  old  speaking  as  they  were 
moved  by  the  Holy  Ghost.  That  unbelievers,  in  whose  consciences  lie 
strives,  shoidd  treat  the  lively  oracles  with  indiflerence  or  contempt,  is 
highly  offensive;  but  if  those  in  whom  he  dwells  should  do  so  in  any 
degree,  it  is  grievous,  and  deeply  to  be  lamented.  Yet  if  we  compare 
our  love  to  the  sacred  word,  with  that  affection  which  saints  of  old  bore 
towards  it,  we  shall  find  ourselves  awfully  defective.  Job.  xxiii.  12. 
Psal.  cxix.  20.  Jer.  xv.  16.  When  we  slight  the  ordinances  of 
the  gospel,  which  are  the  means  of  communicating  the  influences  of  the 
Spirit,  we  may  be  said  to  grieve  the  Comforter,  and  to  oflend  our  best 
and  only  friend. 

2.  We  grieve  the  Spirit  when  we  are  not  importunate  for  larger 
measures  of  his  holy  influence.  God  has  promised  his  Holy  Spirit  to 
them  that  ask,  and  will  give  freely  as  a  father  does  to  his  children  ;  yet 
we  content  ourselves  too  much,  without  asking  for  larger  communica- 
tions of  his  grace.  We  read  of  the  communion  of  the  Holy  Ghost ; 
yet  how  little  of  it  do  vve  enjoy,  and  how  little  concerned  about  it. 

3.  When  we  labour  after  spiritual  knowledge,  tcithout  a  humble  de- 
pendence  upon  divine  teaching,  we  grieve  the   Holy  Spirit  of  God. 

This  undoubtedly  is  the  cause  of  much  error  and  darkness  in 
the  church  of  God,  and  is  one  of  the  great  temptations  of  the  christian 
ministry.  How  prone  are  we  to  speculate  on  divine  truth,  though  all 
the  researches  of  men  are  vain,  without  an  unction  from  the  Holy  One. 
1  John  ii.  20.  No  man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy 
Ghost.  1  Cor.  xii.  3.  Yet  how  much  unsanctified  knowledge  is  found 
amongst  us,  and  how  little  dependence  upon  divine  teaching:  no  won- 
der therefore  if  the  Holy  Spirit  leaves  men  to  err,  and  to  wander  from 
the  truth. 

4.  When  we  feel  self -svflicient  for  the  service  of  God,  for  resisting 
temptation,  or  bearing  affliction,  vve  grieve  the  Holy  Spirit.  On 
each  of  these  occasions  we  need  fresh  communications  of  grace,  and  to 
pray  with  the  psalmist,  Uphold  me  with  thy  free  Spirit.  Yet  how  prone 
are  we  to  forget  our  dependence  upon  God,  and  to  go  in  our  own 
strength :  and  when  it  is  so,  the  Holy  Spirit  is  grieved,  and  departs 
from  us. 

5.  When  he  has  long  withheld  his  blessing  from  the  means  of  grace, 
and  we  do  not  lament  after  him  as  Israel  did,  the  Holy  Spirit  shows  that 
he  is  grieved.  If  he  withdraws  from  us  as  a  people,  or  as  indi- 
viduals, and  we  can  be  content  to  have  it  so,  it  is  an  awful  sign,  and  it 
becomes  us  to  be  alarmed.  IIos.  ix.  12.   1  Sam.  vii.  2. 

6.  If  we  indulge  in  xoorldly  and  sinful  tempers,  such  as  are  men- 
tioned in  connection  with  the  text,  we  shall  grieve  the  Holy  Spirit,  ver. 
29,  31.  He  will  quickly  depart  from  the  abodes  of  noise  and  strife, 
and  will  dwell  only  with  the  humble  and  the  contrite. 

The  effect  of  these  things  is,  a  withdrawment  from  us,  as  a  kind 


284 

friend  whose  goodness  has  been  abused.  He  will  silently  depart,  and 
our  house  will  be  left  unto  us  desolate;  as  individuals  we  shall  have  no 
spiritual  enjoyment,  and  the  ordinances  will  be  as  dry  breasts.  We 
may  keep  up  the  credit  of  our  profession,  but  we  shall  only  have  the 
form  of  godliness,  without  the  power.  The  Holy  Spirit  will  withdraw 
his  influence  in  prayer,  and  that  will  become  barren  ;  in  hearing  the 
word,  and  that  will  be  unprofitable.  He  will  also  leave  us  to  the  power 
of  temptation,  unbefriended  and  alone :  then  we  shall  be  in  danger  of 
falling  into  sin,  and  into  endless  perdition. 

III.  Observe  the  tender  dissuasive  mentioned  in  the  text.  Grieve  not 
the  Holy  Spirit  of  God,  "  whereby  ye  are  sealed  unto  the  day  of  re- 
demption." 

There  is  a  wide  difference  between  the  strivings  of  the  Spirit,  in  the 
consciences  of  unbelievers,  and  his  "  sealing"  of  the  saints.  The  first 
is  common  to  those  who  attend  the  gospel,  the  last  is  peculiar  to  such 
as  receive  the  truth  in  love ;  the  one  is  before  believing,  the  other  is 
consequent  upon  it.  Ephes.  i.  13. 

When  God  gives  his  Holy  Spirit  to  dwell  in  us,  it  is  setting  his  seal 
upon  us,  and  marking  us  out  for  his  own.  It  also  denotes  the  value 
that  he  puts  upon  his  saints,  who  are  sealed  in  order  to  their  being  dis- 
tinguished and  preserved  in  times  of  danger.  Ezek.  ix.  4.  So  when  the 
wrath  of  God  is  to  be  poured  out  upon  the  seat  of  the  beast,  the  servants 
of  God  are  to  be  sealed,  to  denote  their  security.  Rev.  vii.  3.  They 
are  sealed  and  secured  through  all  the  temptations  of  the  world,  through 
death  till  the  resurrection,  and  so  "  to  the  day  of  final  redemption." 
Rom.  viii.  23. 

This  furnishes  a  powerful  motive  to  avoid  the  evil,  of  which  we  are 
warned  in  the  text.  U  we  have  any  gratitude,  any  love,  or  ingenuous- 
ness, let  us  not  grieve  the  Holy  Spirit,  who  has  done  so  much  for  us, 
and  to  whose  influence  we  are  indebted  for  complete  salvation. 

If  the  Holy  Spirit  is  grieved  with  those  in  whom  he  dwells,  and  seals 
as  heirs  of  heaven:  he  will  finally  depart  from  those  in  whom  he  only 
strives,  and  then  their  doom  is  sealed  for  ever. 


THE  HAND  OF  GOD  TO  BE  SEEN  IN  OUR  AFFLICTIONS. 

Shall  there  be  evil  in  a  city,  and  the  Lord  hath  not  done  it? — 
Amos  iii.  6. 

The  more  we  see  of  the  hand  of  God  in  the  concerns  of  this  life,  the 
better  it  will  be  for  us  ;  otherwise  we  shall  not  learn  wisdom  by  the 
things  that  are  before  us.  It  was  the  sin  of  this  people,  that  under  the 
most  awful  judgments  they  were  totally  insensible,  and  disregarded  the 
operation  of  God's  hand.     The  design  of  the  prophet  therefore  was  to 


•285 

awaken  them   to  a  sense  of  their  condition,  that  they  might  see  the 
rod,  and  him  that  had  appointed  it. 

I.  Establish  and  illustrate  the  truth  taught  us  in  the  text :  that  what- 
ever calamities  afflict  a  nation  or  individuals*  they  all  proceed  from  the 
hand  of  God. 

This  generally  acknowledged  truth  is  often  practically  denied,  or  de- 
nied by  implication,  especially  in  two  instances — 

1.  \Vhen  we  see  no  natural  cause  for  what  befals  us,  we  are  ready 
to  ascribe  it  to  mere  accident.  When  our  plans  h.ive  been  well 
concerted,  and  the  means  of  their  accomplishment  have  failed;  instead 
of  suspecting  that  the  hand  of  God  is  against  us  to  defeat  the  enterprise, 
we  are  ready  to  impute  it  to  some  unknown  causQ,  or  to  imagine  that  it 
arose  from  chance.  Eccles.  ix.  11. 

2.  When  second  causes  are  apparent,  we  are  apt  to  overlook  the 
first.  We  may  see  indeed  much  to  blame  in  the  conduct  of 
mankind,  as  the  source  of  innumerable  evils;  still  it  becomes  us  to  re- 
member that  their  infliction  is  of  the  Lord.  To  study  the  changes  in 
nations  as  man's  work,  or  as  under  the  influence  of  second  causes,  is 
the  proper  science  of  politics;  but  to  view  them  as  God's  work,  and  as 
filling  up  a  part  of  the  system  of  providence  and  of  prophecy,  is  the  ob- 
ject of  true  religion.  Psal.  cvii.  43.  There  is  a  greatness  in  the 
works  of  God,  corresponding  with  the  grandeur  of  his  nature,  and  every 
thing  is  done  on  a  large  scale.  All  that  statesmen  and  warriors  are 
doing  in  the  world,  form  a  part  of  his  great  design,  and  are  like  the 
wheels  in  a  vast  and  complicated  machine,  superintended  and  directed 
by  unerring  wisdom,  to  send  abroad  his  judgments  in  the  earth,  in  an- 
swer to  the  prayers  of  his  people.  Psal.  Ixv.  5. 

3.  There  are  three  great  evils  in  particular,  with  which  nations  and 
cities  are  visited,  but  where  the  hand  of  the  Lord  is  generally  over- 
looked. Pestilential  diseases  are  attendant  on  populous  places; 
and  though  very  properly  attributed  to  seasons  and  climates,  and  other 
physical  causes;  yet  the  hand  of  the  Lord  ought  not  to  be  overlooked. 
They  are  his  servants,  and  fulfil  his  pleasure,  in  punishing  mankind  for 
their  iniquities.  Famine  is  also  an  evil  which  befal  cities ;  and 
this  is  generally  attributed  to  an  unproductive  soil,  or  unfavourable  sea- 
sons ;  yet  if  God  does  not  hear  the  heavens,  they  will  be  as  brass,  and  the 
earth  as  iron  under  our  feet.  Hos.  ii.  21,  22.  We  have  been  greatly 
exempted  from  this  calamity,  but  God  may  have  other  evils  in  reserve 
for  us.  War  is  another  of  those  scourges  by  which  towns  and 
cities  have  been  desolated.  The  world  has  never  been  at  rest  since 
man  has  been  upon  it,  sin  has  made  it  as  a  troubled  sea.  There  have  been 
continual  strivings  for  conquest  and  for  power,  but  these  have  been  over- 
ruled for  higher  ends  than  what  the  immediate  agents  had  in  view.  If 
God  determines  to  punish  the  world  for  its  iniquities,  he  raises  up  an 
Alexander  or  a  Cesar,  or  permits  some  tyrant  to  fill  a  throne,  and  the 
work  is  done.     Dan.  iv.  17. 

IL  Improve  the  subject. 

1.  If  these  evils  be  of  God,  there  is  a  cause,  for  God  is  righteous,  and 
Vol.  II.         37 


286 

it  becomes  us  to  examine  into  the  cause  of  all  the  evils  that  befal  us. 
In  a  national  capacity,  sell-interest  has  long  been  the  govern- 
ing principle,  instead  of  public  virtue,  and  the  public  weal ;  and  among 
the  higher  classes,  scepticism  and  infidelity  have  awfully  prevailed. 
And  shall  not  my  soul  be  avenged  on  such  a  nation  as  this,  saith  the 
Lord? 

2.  If  all  our  afflictions  and  calamities  be  of  God,  we  may  expect  to 
find  something  in  his  word  resembling  our  case,  for  God  has  recorded 
his  former  dealings  with   mankind  as  an  example  and  a  warning  to  us. 

In  general  we  have  a  brief  history  of  the  rise  and  fall  of  em- 
pires as  of  Egypt,  Babylon,  Greece  and  Rome.  These  were  once  in 
their  glory,  and  said,  '  I  sit  as  queen,  and  shall  see  no  sorrow  ;'  yet 
where  now  are  they  ?  Prosperity,  producing  pride  and  oppression,  be- 
came their  ruin  ;  and  will  be  the  ruin  of  all  other  nations  that  resemble 
them.     Ezek.  xxviii.  15 — 19. 

3.  If  our  afflictions  are  of  God,  it  becomes  us  to  retvrn  to  him,  and 
to  humble  ourselves  in  his  sight.  It  is  only  in  this  way  that  afflictions 
can  either  be  sanctified  or  removed,  and  then  they  will  come  to  a  happy 
issue  at  last.     Isai.  Iviii.  6 — 10. 


THE  RIGHTEOUS  A  BLESSING  TO  THE  WORLD. 

The  fruit  of  the  righteous  is  a  tree  of  life,  and  he  that  winneth  souls 
is  wise. — Proverbs  xi.  30. 

The  two  parts  of  this  text  serve  to  explain  each  other.  The  first  is 
general,  and  denotes  that  a  righteous  man  is  a  blessing  to  those  about 
him.  The  last  is  more  particular,  teaching  us  that  a  good  man  is  in 
many  instances  the  means  of  winning  souls  to  God,  and  to  the  love  of 
true  religion  ;  and  that  where  this  is  the  case,  it  is  a  sign  of  heavenly 
wisdom. 

The  imagery  of  the  text  is  probably  taken  from  the  tree  of  life  in 
paradise,  to  which  Christ  himself  is  compared,  Rev.  ii.  7 :  and  in  a 
subordinate  sense  his  people  are  represented  under  the  same  figure. 

Two  remarks  will  lend  to  illustrate  and  confirm  the  truth  taught  us 
in  the  text — 

I.  That  good  men  in  general  are  a  blessing  to  those  about  them  : 
"  their  fruit  is  like  that  of  the  tree  of  life." 

There  are  some  indeed  who  think  themselves  "  righteous,"  and  are 
thought  so  by  others,  but  who  are  mere  cumberers  of  the  ground, 
bringing  forth  no  "  fruit "  to  God,  and  none  for  the  benefit  of  mankind. 
He  only  that  doeth  righteousness  is  righteous  in  God's  account,  and 
should  be  so  in  ours;  and  in  such  characters  the  language  of  the  text  is 
verified.  1  John  iii.  7. 


290 

1.  The  habitual  course  of  a  righteous  man  is  to  do  right,  and  this  in 
itself  is  a  great  blessing.  In  a  selfish  and  unjust  world,  a  man 
that  fears  God  excites  confidence ;  ho  becomes  a  blessing  to  his  immedi- 
ate connections,  to  the  church  of  God,  and  to  the  world.  Whatever 
station  he  may  occupy  in  life,  the  uprightness  of  his  example  cannot 
fail  to  have  a  beneficial  influence,  and  to  give  a  tone  to  public  morals. 

2.  It  will  be  the  way  of  the  righteous  to  do  good,  as  well  as  to  do 
what  is  right.  A  man  may  be  upright  in  his  dealings  wiih  others, 
and  yet  be  neither  generous  nor  kind :  but  to  be  truly  righteous  before 
God,  we  must  live  for  the  good  of  others,  as  well  as  for  ourselves.  In- 
ordinate self-love,  and  caring  for  their  own  interest,  is  but  too  evident  in 
some  ;  but  he  that  lives  to  himself,  lives  not  to  God.  On  the  contrary, 
some  are  seen  and  known  to  be  a  tree  of  life  to  the  poor  and  to  the  op- 
pressed, and  their  prosperity  is  a  public  blessing. 

3.  A  righteous  man  is  not  only  careful  to  do  good,  but  he  intercedes 
with  God  for  those  about  him,  and  God  often  blesses  them  in  answer  to 
his  prayers.  Abraham  had  served  the  king  and  the  people  of 
Sodom  with  his  arms,  and  afterwards  endeavoured  to  save  them  from 
ruin  by  his  intercession  ;  and  had  there  been  but  ten  righteous  in  the 
city,  it  would  have  availed.  So  the  Lord  blessed  Laban  for  Jacob's 
sake,  and  Egypt  for  Jose|)h's  sake.  Gen.  xxx.  27.   1.  20. 

4.  The  righteous,  by  their  influence  and  example,  are  often  known 
to  preserve  a  whole  community  from  destruction.  So  long  as 
Lot  was  in  Sodom  the  city  was  preserved,  and  Zoar  was  spared  for  his 
sake.  Jerusalem  was  safe  while  the  disciples  were  there,  but  when  they 
departed  it  was  beseiged  and  overthrown.  When  good  people  are  ban- 
ished from  any  country  by  persecution,  it  soon  becomes  ripe  for  ruin. 

5.  The  righteous  are  ready  to  impart  counsel  and  advice  of  the  high- 
est importance  to  their  fellow  sinners,  in  the  time  of  their  extremity, 
and  at  the  hour  of  death.  By  their  prayers  and  instructions 
many  have  been  converted  from  the  error  of  their  way,  and  saved  from 
a  multitude  of  sins.  In  this  also  they  are  a  tree  of  life,  yielding  fruit 
for  the  good  of  others.  James  v.   15,  20. 

6.  If  these  things  arc  true  of  righteous  men  in  general,  how  much 
more  of  that  Righteous  One,  who  lived  and  died  for  us.  He 
was  indeed  the  friend  of  the  poor  and  of  the  oppressed,  the  guilty  and 
undone.  He  alone  is  the  tree  of  lite,  whose  leaves  are  for  the  healing 
of  the  nations.   Rev.  xxii.  2. 

II.  Righteous  men  are  not  only  general  blessings,  but  in  many  cases 
they  are  instrumental  in  "  winning  souls"  to  God,  and  so  prove  them- 
selves to  be  truly  wise. 

Men  of  the  world  are  seeking  to  gain  that  on  which  the'ir  hearts  are 
set;  one  in  making  a  fortune,  and  another  in  acquiring  fame;  but  the 
truly  wise  are  seeking  to  win  souls  to  Christ,  as  the  highest  object  of 
their  ambition.  Dan.  xii.  3.  The  souls  of  men  are  lost  by  sin,  like 
the  captives  taken  by  the  kings  of  Sodom  ;  and  he  that  recovers  them 
is  like  Abraham  who  rescued  Lot. 


288 

Souls  are  won  to  Christ  by  various  means,  some  of  which  are  the 
following — 

1.  The  ministry  of  the  icord.  This  is  ordinarily  the  power 
of  God  unto  salvation  ;  and  that  preaching  and  doctrine  which  tends 
most  to  accomplish  this  end,  is  both  the  wisest  and  the  best.  Men  in- 
deed would  judge  differently,  and  determine  this  matter  by  the  excel- 
lency of  the  composition,  the  elegance  of  the  style,  and  the  gracefulness 
of  the  delivery  ;  but  God  prizes  that  most  which  comes  from  the  heart, 
and  is  addressed  to  the  consciences  of  men.  Such  was  the  ministry  of 
the  apostles,  which  was  so  eminently  successful.  2  Cor.  iv.  2.  Like 
Abraham's  servant,  who  went  to  seek  a  wife  for  Isaac,  their  object  was 
to  espouse  souls  to  Christ ;  and  to  this  they  sacrificed  every  other  con- 
sideration. 2  Cor.  xi.  2.  A  man  may  gain  some  fame  as  a 
scholar  or  an  orator,  he  may  gain  admirers,  and  attach  many  to  his  in- 
terest ;  but  that  is  not  the  wisdom  which  cometh  from  above,  nor  is  any 
thing  deserving  of  the  name  that  does  not  tend  to  the  conversion  and 
salvation  of  men. 

2.  Another  means  of  winning  souls  to  Christ,  is  spiritual  and  sea- 
sonable conversation.  He  who  is  able  to  speak  a  word  in  sea- 
son, and  is  of  quick  understanding  in  the  fear  of  the  Lord,  is  the  wisest 
teacher.  Many  souls  have  been  won  by  words  addressed  to  them  un- 
der trouble,  suited  to  their  case  and  circumstances,  for  then  it  is  that 
God  opens  the  ear  to  receive  instruction  ;  also  when  labouring  under  a 
sense  of  guilt  and  condemnation.  When  any  one  has  found  mercy,  his 
next  duty  is  to  go  to  his  kindred,  and  tell  what  great  things  the  Lord 
has  done  for  him.  Luke  viii.  39.  Many  have  been  brought  in  this  way 
to  seek  the  Lord  in  earnest.  A  little  maid  of  the  land  of  Israel  was  the 
means  of  saving  her  master,  by  telling  him  of  the  prophet  Elisha.  3 
Kings  v.  3. 

3.  A  wise  and  holy  conduct  is  an  effectual  iTieans  of  winning  others 
to  the  love  of  true  religion.  This  has  often  proved  successful, 
where  the  ministry  of  the  word  has  failed.  1  Pet.  iii.  1.  There  is  that 
in  a  truly  christian  conversation  which  silently  makes  its  way  to  the 
conscience,  and  even  to  the  hearts  of  such  as  are  strangers  to  God.  It 
afTords  such  a  proof  of  the  reality  of  religion,  that  there  is  no  arguing 
against  it;  but  men  are  constrained  to  say,  God  is  with  them  of  a  truth. 
By  exhibiting  the  beauty  of  holiness,  unbelievers  are  made  to  feel  their 
disparity,  and  the  evil  is  overcome  with  good. 

How  thankful  ought  we  to  be,  that  the  Lord  has  si  ill  in  the  midst  of 
us  a  few  that  are  faithful  ;  who  are  the  salt  of  the  earth,  the  leaven  that 
shall  leaven  the  whole  lump.  Had  he  not  planted  these  trees  of  right- 
eousness, the  whole  world  would  have  been  nothing  but  a  wilderness. 


289 


PRAYER  FOR  PERSEVERING  GRACE. 

The  Lord  trill pcrj^cl  that  loh'ich  conccrncth  me:  thy  mercy,  oh 
Lord,  endurethfor  ever:  forsake  not  the  works  of  thine  own  h  •nils. — 
Psalm  cxxxviii.  8. 

David  appears  to  have  been  in  a  very  happy  frame  of  mind  when  he 
wrote  this  psalm  ;  he  is  filled  wilii  a  grateful  recollection  of  past  mercies, 
and  hopes  for  deliverance  and  support  in  time  to  come.  The  prayer 
offered  in  the  text  is  expressive  both  of  holy  confidence  and  fervent  de- 
sire, and  his  assurance  of  persevering  grace  is  accompanied  with  a  deep 
sense  of  his  dependence  upon  God. 

I.  Enquire  in  what  instances  the  Lord  will  perfect  "  that  which  con- 
cerneth  us." 

Not  in  every  instance,  much  less  in  that  which  is  evil.  Nor  in 
things  relating  merely  to  the  present  life :  these  may  be  added  to  the 
believer's  inheritance,  though  they  form  no  essential  part  of  it,  and  God 
has  not  made  them  the  subject  of  any  direct  promise,  however  great  our 
concern  may  be  about  them. 

1.  The  concern  which  the  Lord  will  perfect  must  be  a  religious  one, 
and  yet  not  every  concern  relating  to  religion.  Every  one  is 
concerned  to  escape  misery,  for  this  is  natural ;  and  the  concern  of  some 
persons  under  their  first  convictions  is  merely  of  this  kind.  The  young 
ruler  was  anxious  to  know  what  he  must  do  to  inherit  eternal  life,  but 
he  loved  the  world  belter  than  the  Saviour.  The  deep  concern  that  is 
sometimes  felt  on  these  occasions  may  issue  in  what  is  better  or  it  may 
not ;  but  there  is  no  promise  made  to  any  thing  that  is  not  spiritual  good. 
The  mere  enquiry,  What  shall  1  do  to  be  saved,  may  excite  hope  in 
those  who  behold  it  ;  but  the  promise  is  to  nothing  short  of  believing. 
It  is  not  our  being  weary  and  heavy  laden,  or  our  being  weary  of  a  load 
of  guilt,  but  coming  to  Christ  with  our  burden,  that  will  give  us  rest. 

2.  There  are  many  things  which  concern  a  good  man,  but  which 
will  never  be  perfected,  though  they  may  be  such  upon  the  whole  as 
God  approves.  A  minister  may  be  greatly  concerned  for  ihe 
salvation  of  his  hearers,  and  yet  many  of  them  die  in  unbelief.  A 
parent  for  the  conversion  of  his  children,  and  yet  that  concern  may 
never  be  perfected.  Paul  longed  and  prayed  for  the  salvation  of  his 
countrymen,  and  yet  his  testimony  was  rejected.  A  good  man  like 
David  may  desire  to  build  a  house  for  God,  and  God  may  take  it  well 
that  it  was  in  his  heart,  though  the  ep|)ortunity  be  not  afibrded.  In  all 
these  cases,  where  the  divine  glory  is  the  object,  God  may  approve  the 
motive,  though  the  desire  be  not  granted. 

3.  The  concern  to  which  the  tejct  refers,  and  which  the  Lord  will 
perfect,  has  three  characters  by  which  it  may  be  known.  It  was  some- 
thing which  David  calls  "  the  work  of  God's  hand,"  something  that  was 
yet  imperfect,  and  that  was  matter  of  promise  :  and  to  what  can  these 
characters  apply,  but  to  the  progress  of  a  work  of  grace  upon  the  soul? 


290 

(1)  A  work  of  grace  is  eminently  the  work  of  God's  own  hand.  He 
only  can  renew  the  heart  of  a  sinner,  by  the  efTectual  working  of  his 
mighty  power:  hence  when  many  turned  to  the  Lord  under  the  apos- 
tles' preaching,  it  is  ascribed  to  the  hand  of  the  Lord  being  with  them. 
Acts  xi.  21.  Man  can  form  and  transform  by  Various  means,  but  God 
only  can  transform  us  into  his  own  image.  If  we  are  made  to  see  the 
glory  of  the  Lord  in  the  face  of  Jesus  Christ,  it  is  by  his  shining  into 
the  heart.  If  brought  to  repentance,  it  is  by  his  taking  away  the  heart 
of  stone,  and  giving  us  hearts  of  flesh.  Ministers  may  persuade  and 
beseech,  but  God  only  can  reconcile  sinners  to  himself.  2  Cor.  iv.  6. 
Ephes.  i.  19.  ii.  8.  Phil.  ii.  13. 

(2)  The  work  to  which  David  refers  is  supposed  to  be  imperfect  at 
present,  and  this  is  true  of  every  part  of  the,  work  of  grace  upon  the 
heart.  If  we  know  any  thing  of  Christ,  it  is  only  in  part.  If  we  truly 
believe,  we  still  have  much  remaining  unbelief.  If  we  love  the  things 
of  God,  we  still  have  reason  to  lament  that  we  love  no  more.  If  sancti- 
fied, it  is  only  in  part,  and  not  wholly,  in  spirit,  soul,  and  body.  1 
Thess.  V.  23. 

(3)  The  progress  of  this  work  is  matter  of  promise.  It  is  a  work  in 
which  "  mercy  "  and  faithfulness  are  concerned  :  "  thy  mercy,  oh  Lord, 
endureth  forever."  He  that  hath  begun  the  good  work  will  perform 
it:  he  is  able  also  to  keep  us  from  falling,  and  to  present  us  faultless 
before  the  presence  of  his  glory.  Phil.  i.  6.  Jude  24. 

Now  the  perfection  of  this  work  is  the  principal  "  concern  "  of  every 
one  who  is  the  subject  of  it.  Paul's  great  desire  was  to  apprehend  that 
for  which  he  was  apprehended  of  Christ  Jesus;  to  know  him,  and  to 
be  wholly  conformed  to  his  image  and  likeness.  Phil.  iii.  10 — 12. 

The  prayer  of  David  however  need  not  be  confined  to  the  work  of 
grace  in  the  hearts  of  individual  believers,  for  it  will  equally  apply  to 
the  kingdom  of  grace  in  general.  This  also  is  the  "  work  of  his  own 
hands : "  he  has  laid  the  foundation,  and  his  hand  also  shall  finish  it. 
It  is  at  present  imperfect,  and  the  edifice  is  not  complete.  The  seed  is 
sown,  but  the  harvest  is  not  come  ;  it  is  sown  on  the  top  of  a  mountain, 
and  it  puts  forth  the  blade  and  the  ear ;  but  by  and  bye  the  fruit  thereof 
shall  shake  like  Lebanon.  Psal.  Ixxii.  16. 

The  perfection  of  this  work  is  also  the  great  "  concern"  of  all  good 
men.  It  is  what  they  pray  for,  and  labour  to  promote.  Thy  kingdom 
come :  Let  the  people  praise  thee,  oh  Lord,  yea  let  all  the  people  praise 
thee. 

This  work  has  also  the  promise  of  being  perfected,  for  the  Lord  will 
build  up  Zion,  and  appear  in  his  glory.  David  died  in  the  faith  of  it, 
and  all  the  saints  are  looking  for  its  accomplishment.  Isai.  ix.  7.  Zech. 
iv.  7. 

II.  Observe  the  grounds  on  which  we  are  warranted  to  pray  and 
hope  that  God  will  perfect  the  work  in  which  his  people  are  so  much 
concerned. 

1.  The  perpetuity  of  his  mercy,  warrants  this  expectation. 

Having  loved  his  own,  he  loves  them  to  the  end.     God  in  setting  his 


291 

love  upon  us  at  first,  did  not  consider  our  worthiness ;  therefore  our  un- 
worthiness  will  not  remove  it,  and  this  is  ground  for  consolation.  God 
changes  not,  therefore  we  are  not  consumed.  If  his  mercy  towards  us 
endured  while  we  were  strangers,  and  enemies  by  wicked  works ;  much 
more  now  we  are  friends,  and  reconciled  through  his  Son. 

2,  The  nature  of  the  work  ifse//"  gives  us  reason  to  hope  that  it  will 
be  perliicted.  It  is  the  work  of"  his  own  hands,"  and  there  is  a 

perleclion  which  belongs  to  all  his  works.  He  is  a  rock,  and  his  work 
is  perlect :  what  he  sets  his  hand  to,  he  will  not  leave  unlinished,  nbr 
sutler  his  purpose  to  be  frustrated.  That  great  work  especially,  for 
which  all  other  works  are  made,  cannot  fail  of  being  accomplished. 

Hence  our  encouragement  to  pray  as  David  did  ;  the  promise,  the 
mercy,  the  faithfulness  of  God,  all  conspire  to  strengthen  our  laiih  and 
hope. 


GOD  THE  PORTION  OF  HIS  PEOPLE. 

The  Lord  is  my  portion,  saith  my  soul;  therefore  will  I  hope  in 
him' — Lamentations  lii.  24. 

The  Lamentations  of  Jeremiah  are  very  plaintive,  and  we  here  see 
the  prophet  weeping  as  it  were  over  the  grave  of  Jerusalem.  His  tears 
however  are  not  those  of  a  patriot  merely,  but  of  a  man  of  God  :  he 
loved  Zion,  and  lamented  her  fall,  and  mourns  over  the  city  of  the 
Lord  of  hosts. 

(1)  The  prophet  dwells  on  what  had  been  his  distress  on  Zion's  ac- 
count, ver.  1  — 18;  showing  to  his  countrymen  that  he  was  their  com- 
panion in  tribulation. 

(2)  He  dwells  on  the  use  which  the  recollection  of  it  was  to  him,  pro- 
ducing both  humility  and  hope,  ver.  19 — 21;  and  this  would  leach 
them  what  use  to  make  of  their  own  sorrows. 

(3)  The  prophet  exhibits  many  conciliating  truths,  which  cheered 
him  under  all,  and  might  also  cheer  their  hearts,  ver.  22 — 36. 

Considering  the  desolate  condition  of  Judah  in  her  captivity,  there  is 
wonderful  force  in  the  language  of  the  text.  They  had  lost  their  privi- 
leges, their  property,  their  liberty,  and  their  friends,  by  the  famine  and 
the  sword  ;  and  every  earthly  hope  was  utterly  destroyed.  But  now, 
"  the  Lord  is  my  portion,  saith  my  soul ;  therefore  will  I  hope  in  him." 

I.  Explain  what  is  meant  by  a  "  portion." 

In  general  it  signifies  a  part  or  lot,  or  whatever  constitutes  our  happi- 
ness or  well-being  in  the  present  life. 

1.  It  is  put  for  the  allotments  of  Israel  in  the  land  of  Canaan,  which 
are  called  their  portion  :  and  David,  in  allusion  to  this,  makes  an  esti- 


292 

mate  of  his  religious  privileges,  and  finds  in  them  a  much  richer  inherit- 
ance. Psal.  xvi.  5,  6. 

2.  The  term  is  sometimes  applied  to  agreeable  connections  in  social 
life,  which  form  one  of  the  principal  sources  of  enjoyment  in  the  present 
world.  Eccies.  ix.  9.  Now  God  is  all  this  and  much  more  to  us,  better 
than  corn  and  wine,  better  than  sons  and  daughters,  yea  than  life  itself. 
Psal.  iv.  6,  7.  Ixiii.  3. 

3.  A  cheerful  heart  in  our  various  labours  and  pursuits  in  life,  is  re- 
presented by  the  wise  man  as  a  highly  valuable  portion.  Eccies.  ii.  10. 
Now  God  is  all  this  to  us:  he  gives  us  joy  and  gladness,  and  becomes 
himself  our  chief  delight. 

4.  It  is  sometimes  put  for  that  pleasing  interest  we  lake  in  all  that  is 
done  and  doing  in  the  world  around  us,  and  hence  the  dead  are  said  to 
have  no  portion  in  all  that  is  done  under  the  sun.  Eccies.  ix.  5,  6. 
But  God  is  the  substitute  of  all  this,  and  is  more  to  us  than  all  that  can 
interest  us  in  the  present  world. 

II.  Enquire  what  is  included  in  our  being  able  to  adopt  the  language 
of  the  text :  "  the  Lord  is  my  portion,  saith  my  soul." 

This  appropriating  language  could  never  have  been  used,  had  we 
been  left  under  the  ruins  of  the  fall ;  nor  can  it  in  truth  be  used  by  any, 
except  those  whose  who  believe  in  Christ. 

1.  It  supposes  a  Mediator,  and  a  covenant  of  grace  through  him. 

Man  as  a  sinner  has  no  portion  in  God  ;  but  being  an  enemy 
by  wicked  works,  he  is  the  object  of  divine  displeasure.  But  God  was 
in  Christ,  reconciling  the  world  unto  himself,  not  imputing  their  tres- 
passes unto  them.  Now  therefore  he  becomes  the  portion  of  his  people, 
and  enters  into  covenant  with  them  through  the  Mediator,  saying,  I 
will  be  their  God,  and  they  shall  be  my  people.     Heb.  viii.  10. 

2.  In  order  to  adopt  the  langauge  of  the  text  in  truth,  it  is  necessary 
that  we  choose  the  Lord  for  our  God,  and  relinquish  every  other  good  for 
his  sake.  If  the  world  rules  in  our  hearts,  and  we  are  under  its 
influence,  we  have  no  portion  in  God  ;  for  where  our  treasure  is,  there 
will  our  heart  be  also.  We  must  count  all  things  but  loss  for  Christ, 
must  love  him  better  than  all  created  good,  and  even  life  itself. 

III.  Consider  some  of  the  peculiar  properties  of  this  portion. 

1.  Its  fulness.  He  that  possesses  this  inherits  all  things.  This  was 
the  consolation  of  Levi,  Deut.  x.  9  ;  and  it  was  the  glory  of  Joseph's 
portion,  that  it  included  the  goodwill  of  him  that  dwelt  in  the  bush  : 
xxxiii.  16.  The  firstborn  of  Israel  had  a  double  portion  ;  and  all  be- 
lievers, who  are  God's  firstborn,  have  the  same,  Rom.  viii.  17.  There 
is  enough  in  God  to  meet  and  satisfy  all  the  wants  of  an  immortal  soul, 
and  he  hath  so  formed  us  that  nothing  but  himself  can  fill  and  satisfy 
us.  Psal.  cvii.  9.  There  is  so  much  in  this  portion  as  to  leave  no  room 
for  monopoly,  any  more  than  for  the  sun  or  the  ocean,  whose  fulness  is 
not  diminished  by  diffusion. 

2.  Its  security.     Nothing  on  earth  is  secure :  riches  make  themselves 


293 

wings  and  fly  away.  Adversity  may  destroy  all  our  hopes,  and  death 
will  take  us  from  them  ;  but  if  our  portion  be  in  God,  our  treasure  is 
safe,  and  no  changes  in  this  evil  world  can  affect  it.  Matt.  vi.  2U.  Col. 
iii.  3. 

3.  I's  duration.  The  great  defect  in  all  earthly  good  is,  that  at  best 
it  is  only  transitory,  and  soon  vanishes  away.  We  therefore  need  a 
portion  that  is  commensurate  with  the  whole  of  our  existence,  and  God 
himself  alone  is  that  portion. 

IV.  The  adaptedness  of  this  to  support  and  comfort  us  under  all  the 
ills  of  the  present  life:  "therefore  will  1  hope  in  him." 

In  various  instances  we  can  derive  but  little  hope  from  any  other  quar- 
ter: but  if  the  Lord  be  our  portion,  we  may  indeed  hope  in  him. 

It  was  this  hope  which  preserved  the  church  in  captivity,  and  it  will 
preserve  us  from  despondency,  under  the  most  distressing  circumstances. 
Psal.  xlii.  5.  It  will  sustain  us  in  the  absence  of  all  created  good, 

Hab.  iii.  17,  18.  Under  the  loss  of  our  dearest  friends  and  connections. 
Job  i.  21.  Psal.  xviii.  46.  Even  under  those  distresses  which  come  upon 
us  for  our  sins.  Jonah  ii.  4.  And  in  the  prospect  of  death  itself.  2  Cor. 
V.  1. 


MOSES'S  INVITATION  TO  HOBAB. 

And  3foses  said  unto  Hobnb,  the  son  of  Roguet  the  Midianite, 
Mo.ies^s  futher-in-laiv,  We  are  journeying  unto  the  place  which  the 
Lord  said,  I  will  give  it  you.  Come  thou  with  us,  and  we  vnll  do 
thee  good ;  for  the  Lord  hath  spoken  good  concerning  Israel. — Num- 
bers  X.  29. 

Hobab,  the  father-in-law  of  Moses,  appears  to  have  been  of  the  fami- 
ly of  Abraham,  and  to  have  acknowledged  the  God  of  Abraham  and  of 
Israel.  He  had  been  with  the  tribes  to  mount  Sinai,  and  now  purposed 
to  return  home  to  the  wilderness  of  Kedesh. 

(1)  (observe,  Moses  gives  Hobab  a  kind  invitation  to  cast  in  his  lot 
with  the  people  of  Israel,  promising  to  "do  him  good;"  and  probably 
this  was  intended  as  a  recompense  for  his  past  services.  Exod.  xviii. 

(2)  Moses  reminds  him  on  what  grounds  they  had  to  expect  good 
things.  We  are  not  going,  as  if  he  had  said  on  an  uncertainty,  after 
we  know  not  what,  nor  yet  like  marauders  for  the  sake  of  plunder;  but 
"  we  are  j  lurneying  to  the  place  which  the  Lord  hath  promised,  and  the 
Lord  hath  spoken  good  concerning  Israel." 

(3)  Hobab's  objection  to  accompany  Israel,  ver.  30,  arose  from  an 
attachment  to  his  country  and  his  kindred,  and  not,  we  should  presume, 
from  any  love  to  idols,  though  his  conduct  in  this  instance  too  much  re^ 
sembles  that  of  Orpah,  instead  of  Ruth :  ch.  i.  14 — 16. 

Vol.  II.         38 


294 

(4)  Moses  renews  the  invitation,  and  also  adds  an  entreaty  that  he 
would  not  leave  him.  He  likewise  pleads  that  Hobab  might  serve 
Israel  in  a  way  that  would  redound  to  his  honour  and  happiness, 
ver.  31. 

(5)  He  also  renews  his  former  assurances,  and  promises  that  he 
should  fare  as  they  did,  ver.  32.  We  are  not  told  what  was  the  result, 
but  it  may  be  hoped  that  Hobab  was  persuaded  at  length  to  go,  for  we 
afterwards  find  that  some  of  his  posterity  was  with  Israel  in  Canaan. 
Judges  i.  16. 

In  this  simple  narrative  there  are  somethings  applicable  to  ourselves. 
We  have  indeed  no  such  country  to  go  to  as  Israel  had,  but  we  have  a 
better  country,  even  a  heavenly  one,  of  which  Canaan  was  a  kind  of 
type  ;  and  we  are  on  a  journey  towards  it  as  well  as  they.  Like  Moses 
we  do  not  wish  to  go  alone,  nor  to  have  the  good  land  to  ourselves  ;  but 
would  gladly  have  others  to  go  with  us,  and  partake  of  all  the  good 
things  which  the  Lord  hath  promised  to  his  people.  We  also  have  au- 
thority to  invite  others  to  go  with  us.  The  Spirit  and  the  bride  say 
come,  and  whosoever  will,  let  him  come. 

Let  us  therefore  address  the  invitation  of  Moses  to  such  as  have  not 
yet  set  out  for  the  heavenly  Canaan,  and  who  may  still  be  hesitating  on 
the  subject. 

Some  of  you  have  seen  those  of  your  kindred  and  acquaintance  set- 
ting out  for  the  heavenly  world  ;  you  have  seen  them  forsake  the  plea- 
sures of  sin,  which  are  but  for  a  season,  in  the  hope  of  eternal  life;  and 
what  do  you  say  ?  Will  you  go  with  us,  and  cast  in  your  lot  with  the 
people  of^  God  ? 

I.  Consider  some  of  the  good  things  which  the  Lord  has  promised  to 
his  people,  and  of  which  you  are  invited  to  partake. 

It  is  almost  needless  to  say,  that  these  good  things  do  not  relate  to 
the  present  world.  If  they  did,  many  would  be  willing  to  go,  who  now 
are  not  inclined.  The  blessings  we  seek  are  far  superior  to  any  of  these,  as 
the  fruits  of  Canaan  were  to  the  briars  of  the  wilderness.  All  things  here 
are  mixed  with  sorrow,  but  those  in  prospect  are  without  alloy.  The 
best  of  earthly  blessings  are  given  sparingly,  but  the  good  we  seek  is 
unbounded.  The  things  that  are  seen  are  temporal,  but  the  things  that 
are  not  seen  are  eternal. 

Again  :  though  the  good  things  promised  to  us  do  not  relate  to  the 
present  world,  yet  neither  are  they  loholly  confined  to  another  world, 
and  you  will  not  have  to  wait  till  death  before  you  enjoy  them.  Godli- 
ness has  the  promise  of  the  life  that  now  is,  and  also  of  that  which  is  to 
come.  Israel  had  their  cloudy  pillar  by  day,  and  the  shining  of  a 
flaming  fire  by  night,  and  upon  all  the  glory  was  there  a  defence.  They 
also  had  their  manna  in  the  wilderness,  and  so  have  we,  even  that  living 
bread  which  came  down  from  heaven.  Real  christians  have  their  good 
things  in  this  life,  the  pardon  of  sin,  and  peace  with  God.  Even  now 
are  they  the  sons  of  God,  though  it  doth  not  yet  appear  what  they  shall 
be.  A  special  providence  attends  them  through  life,  all  things  work  to- 
gether for  their  good,  and  Christ  is  in  them  the  hope  of  glory.  "  Come 
thou  with  us,  and  we  will  do  thee  good." 


295 

II.  Enquire  what  answer  you  will  give  to  this  invitation. 

You  must  give  some  answer,  you  cannot  be  neutral  :  choose  ye  this 
day  whom  you  will  serve. 

1.  Some  have  given  a  direct  negative,  like  the  first  reply  of  Hobab: 
"  I  will  not  go,"  Some  like  Ephraim  are  joined  to  idols,  and  cannot 
give  them  up :  but  is  this  your  answer  ?  If  it  be,  you  must  perish  in 
the  wilderness. 

2.  Some  have  been  in  suspense,  scarcely  knowing  what  answer  to 
give.  They  would  like  to  go  to  Canaan,  but  do  not  like  the  perils  of 
the  wilderness.  After  the  example  of  Orpah  they  have  turned  back  with 
reluctance,  to  their  country  and  their  gods  ;  or  like  Esau,  have  sold  their 
birthright  for  a  mess  of  pottage, 

3.  A  few  are  desirous  of  going,  but  do  not  knotv  the  way,  or  fear 
they  should  be  wrong.  John  xiv.  5,  6.  Enquire  then  the  way  to  Zion 
with  your  faces  thitherward  ;  stand  in  the  way  and  see,  and  ask  for  the 
good  old  paths;  go  thy  way  forth  by  the  footsteps  of  the  flock.  Jer.  vi. 
16.  1.  4,  5.  Cant.  i.  7,  8.  There  is  not  a  patriarch,  nor  a  prophet,  nor 
an  apostle,  nor  a  real  christian  any  where,  but  he  can  tell  you  the  way. 

4.  Some  are  willing  to  go,  but  btit  have  not  counted  the  cost.  Such 
was  the  case  whilh  many  of  our  Lord's  followers,  who  set  out,  but  turned 
back,  and  walked  no  more  with  him,  John  vi.  66. 

5.  There  are  a  kw  who  have  resolved  to  go,  in  the  strength  of  the 
Lord  God.  Like  Ruth,  nothing  shall  hinder  them  ;  and  like  Paul,  they 
count  all  things  but  loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  our  Lord.  Ruth  i.  16.  Heb.  xi.  25,  26. 

III.  Observe  what  is  included  in  a  cordial  acceptance  of  the  invita- 
tion. 

If  you  journey  to  the  heavenly  Canaan,  it  must  include  at  least  three 
things — 

1.  That  you  take  the  God  of  Israel  for  your  God,  leaving  all  your 
idols,  and  cleaving  alone  to  him.  Can  you  then  forsake  all  for  Christ's 
sake, 

2.  That  you  choose  the  people  of  God  for  your  companions,  and  es- 
teem them  as  the  excellent  of  the  earth.  Shall  you  then  be  willing  to 
cast  in  your  lot  with  them,  and  to  fare  as  they  fare?  If  you  go  to  Ca- 
naan, you  must  follow  the  camp. 

3.  That  you  devote  yourself  unreservedly  to  the  service  of  God; 
you  must  take  his  yoke  upon  you,  and  count  it  a  blessing  to  wear  it. 
This  is  the  love  of  God,  that  we  keep  his  commandments,  and  his  com- 
mandments are  not  grevious.  1  John  v,  3. 


296 


THE  TRIUMPHANT  ASCENSION  OF  CHRIST. 

Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive  ;  thou 
hast  recceived  gifts  for  men,  yea,  for  the  rebellious  also,  that  the 
Lord  God  might  dwell  among  them. — Psalm  Ixviii.  18. 

The  kingdom  of  Israel,  which  had  been  greatly  agitated  and  dis- 
tressed, during  the  government  of  the  judges  and  the  reign  of  Saul,  was 
established  in  the  hands  of  David,  who  subdued  his  enemies  roundabout. 
In  a  time  of  great  tranquility  the  ark  is  carried  up  to  mount  Zion,  where 
God  fixes  the  seat  of  worship,  and  dwells  among  his  people.  All  this 
is  regarded  as  the  ascension  of  a  mighty  conqueror,  who  now  returns 
with  the  spoils  of  victory,  to  distribute  them  amongst  his  friends.  In 
this  light  also  the  ascension  of  Christ  is  considered,  and  an  apostle 
understands  the  text  as  a  symbolical  prediction  of  that  great  event. 
Ephes.  iv.  8. 

I.  The  ascension  of  Christ  is  represented  as  the  result  of  a  glorious 
victory,  obtained  over  the  powers  of  darkness. 

"  Thou  hast  led  captivity  captive,"  made  captives  of  those  who  had 
taken  us  captive.  The  entry  of  Cyrus  into  Babylon  bore  a  distant  re- 
semblance to  this,  when  he  proclaimed  liberty  to  the  captives,  and  the 
opening  of  the  prison  to  them  that  are  bound  ;  though  in  a  superior 
sense  it  is  applicable  to  the  Saviour.  Isai.  Ixi.  1. 

The  grand  enemy  by  whom  we  were  led  captive  is  Satan,  and  the 
chain  by  which  we  are  bound  is  our  own  sin.  Herein  all  his  power  lies : 
if  this  be  broken,  our  liberty  is  at  once  obtained.  If  there  were  no  ini- 
quity in  Jacob,  the  enemy  could  have  no  influence  over  him. 

By  means  of  the  original  apostacy,  Satan  has  caused  even  God  to  be- 
come our  enemy,  and  to  pass  upon  us  the  sentence  of  death  and  con- 
ilemnation.  Satan  now  has  the  power  of  death  ;  and  the  sinner  being 
held  and  bound  by  the  sentence  of  the  law,  the  captive  is  secure,  and 
will  soon  become  his  prey. 

But  thanks  be  to  God,  by  the  blood  of  atonement  we  are  made  free; 
the  ransom  price  is  paid,  and  the  lawful  captive  is  delivered.  Hence 
also  death  itself  is  ours,  and  all  is  made  subservient  to  them  that  believe. 
the  weakest  christian  may  now  triumph,  and  the  lame  may  take  the 
prey.  Christ  has  led  captivity  captive,  and  dragged  his  enemies  at  his 
chariot  wheels.  He  not  only  spoiled  principalities  and  powers,  but  made 
a  show  of  them  openly,  triumphing  over  them  in  his  cross,  and  much 
more  in  his  ascension  to  glory.    Col.  ii.  15. 

II.  When  Christ  ascended,  he  is  represented  as  dividing  among  his 
faithful  subjects,  the  spoils  of  victory. 

♦'  Thou  hast  received  gifts  for  men,"  even  as  David  made  presents  to 
his  friends  when  he  ascended  the  throne  of  Israel.     All  our  privileges 


297 

and  blessings,  both  temporal  and  spiritual,  are  the  gift  of  Christ.  Re- 
ligious ordinances,  means  of  grace,  a  standing  ministry,  together  with  the 
hopes  and  promises  of  eternal  life,  are  given  in  consequence  of  his  as- 
cension to  the  right  hand  of  God. 

Of  this  there  was  an  eminent  instance  in  the  outpouring  of  the  Spirit 
on  the  day  of  pentecost,  when  such  a  profusion  of  gifts  was  bestowed  on 
the  apostles,  the  benefit  of  which  we  enjoy  to  the  present  day. 

The  gifts  which  Christ  thus  "  gave  "  unto  men,  he  first  of  all  "  re- 
ceived;" they  are  the  spoils  which  he  took  from  the  enemy,  and  after- 
wards rendered  subservient  to  the  purposes  of  his  own  glory  Ephes.  iv. 
11.  12. 

There  is  much  grace  in  all  this,  for  the  blessings  are  given  to  "the 
rebellious,"  even  to  those  who  had  joined  the  cause  of  Satan.  It  is  not 
usual  to  divide  the  spoil  amongst  enemies,  yet  Christ  did  this,  and  even 
many  of  his  murderers  were  made  partakers. 

III.  The  issue  of  all  is,  a  state  of  settled  peace. 

"The  Lord  God  now  dwells  among  them,"  even  among  those  who 
had  been  "  rebellious,"  turning  his  enemies  into  friends,  and  reconcil- 
ing them  fully  unto  himself,  through  the  redemption  which  is  in  Christ 
Jesus. 

He  now  dwells  amongst  us  by  his  word  and  ordinances,  making  his 
church,  and  every  individual  believer,  his  habitation  through  the  Spirit. 
His  dwelling  with  us  also  denotes  a  state  of  friendship,  and  of 
holy  intercourse.  He  takes  up  his  abode  with  us  that  he  may  supply 
all  our  wants,  and  enrich  us  with  his  own  fulness.  It  is  not  a 

transient  visit,  like  that  of  a  wayfaring  man  who  tarries  only  for  a  night, 
but  a  permanent  and  lasting  abode.  He  will  dwell  in  us,  and  walk  in 
us,  that  we  may  be  his  people,  and  that  he  may  be  our  God.  2  Cor. 
vi.   16. 

All  this  is  in  consequence  of  the  triumphant  ascension  of  Christ, 
after  having  defeated  the  powers  of  darkness.  When  sin  entered  into 
the  world,  God  left  it  as  a  desolate  heritage ;  but  now  a  way  is  opened 
for  his  return,  and  dwelling  again  with  man  upon  the  earth. 

(1)  Let  us  consider  how  much  the  means  of  grace,  and  all  other 
blessings  are  endeared  to  us,  by  their  being  the  purchase  of  Christ's 
blood. 

(2)  If  God  dwells  among  his  people,  let  us  make  his  church  our 
home,  and  dwell  there  all  the  days  of  our  life. 

(3)  As  Christ  overcame  all  his  enemies,  so  shall  his  people  overcome 
theirs,  and  then  ascend  to  glory  as  he  did. 


298 


DISTINGUISHED  NATURE  OF  EVANGELICAL  TRUTH. 

But  ye  have  not  so  learned  Christ,  if  so  he  that  ye  have  heard  him, 
and  have  been  taught  by  him,  as  the  truth  is  in  Jesus. — Ephesians  iv. 
20,21. 

Paul  once  had  a  most  affecting  interview,  and  tender  parting,  with  the 
elders  of  the  church  of  Ephesus.  Acts  xx.  37.  Sometime  after  this  he 
addressed  to  them  this  epistle,  in  which  he  discovers  the  most  affection- 
ate concern  for  their  welfare.  They  had  heard  the  gospel  from  some 
others  of  the  apostles,  as  well  as  from  Paul  ;  and  now  he  reminds  them 
what  it  is  to  be  truly  taught  of  God. 

I,  We  have  here  a  brief  description  of  the  true  gospel :  it  is  "  the 
truth  as  it  is  in  Jesus." 

1.  Observe  the  relation  which  all  divine  truth  bears  to  Jesus. 

It  is  *«  in  him  :"  he  is  the  centre  of  it,  and  every  thing  in  the  gospel  re- 
lates to  the  mediation  of  Christ.  Does  it  make  known  to  us  the  cha- 
racter of  God  ?  It  is  in  the  face  of  Jesus  that  his  real  character  is  seen  ; 
it  is  in  him,  in  his  cross,  we  learn  the  glory  of  God's  moral  govern- 
ment;  his  obedience  and  death  afford  the  brightest  display  of  it.  2  Cor. 
iv.  6.  Does  it  teach  us  the  evil  of  sin?  It  is  in  the  cross  of  Christ  that 
we  behold  it  in  the  most  affecting  light.  Does  the  word  of  truth  pro- 
claim mercy  and  forgiveness,  the  hope  of  eternal  life,  and  a  glorious 
resurrection?  It  is  all  in  Jesus,  and  centres  alone  in  him.  He  is  our 
life  in  this  world,  and  in  that  which  is  to  come.  All  practical 

religion  finds  its  motives  in  him  :  here  the  love  of  Christ  is  all  in  all. 
That  doctrine,  and  those  morals,  where  Christ  is  left  out,  or  but  lightly 
regarded  are  any  thing  but  the  gospel.  Abstractly  considered,  the 
statement  may  be  true,  but  it  is  not  the  truth  "  as  it  is  in  Jesus ;"  it  is 
another  gospel,  and  not  the  gospel  which  Paul  preached. 

2.  The  peculiar  qualities  of  it,  as  distinguished  from  all  other 
truth  :  "  it  is  in  Jesus."  There  may  be  truth  which  is  not  in 
Jesus,  and  which  does  not  immediately  relate  to  the  great  work  of  re- 
demption ;  but  if  so,  it  is  no  part  of  the  gospel.  It  is  mere  human  wis- 
dom, and  not  the  wisdom  of  God.  The  wisdom  of  men  is  concerned 
with  mere  worldly  interests,  or  scientific  researches ;  but  the  wisdom 
that  is  from  above,  is  imparted  by  the  Holy  Spirit.  1  Cor.  ii.  4 — 14. 
The  one  is  the  wisdom  of  the  heart,  the  other  is  merely  speculative  ; 
the  one  has  a  divine  savour,  the  other  is  dry  and  uninteresting ;  the  one 
humbles,  the  other  puffeth  up.  The  truth  "  as  it  is  in  Jesus," 
is  the  proper  subject  of  the  christian  ministry,  and  the  immediate  object 
of  faith.  So  far  as  any  one  deals  in  this  kind  of  truth,  he  has  to  do 
with  the  gospel :  but  so  far  as  other  kinds  of  truth  are  substituted  in  its 
stead,  the  cross  of  Christ  is  made  of  none  effect.  And  so  far  as  we  re- 
ceive what  is  foreign  from  the  gospel,  our  faith  stands  in  the  wisdom  of 
men :  but  in  proportion  as  we  receive  the  truth,  simply  as  it  is  in  Jesus, 
it  stands  in  the  power  of  God.  1  Cor.  ii.  4,  5. 


299 

3.  The  purity  of  evangelical  truth,  as  unmixed  with  any  error. 
If  we  learn  truth  itself  from  men  merely,  it  cannot  fail  to  be  debased 
with  some  degree  of  error.  All  men,  however  wise  or  holy,  are  liable 
to  mistake.  Ministers  and  teachers  are  no  farther  useful  than  as  they 
direct  the  eye  to  Jesus:  if  we  stop  short  of  this,  truth  itself  will  have  no 
good  eflect.  We  are  allowed  indeed  to  learn  one  of  another,  so  lar  as 
we  follow  Christ;  but  still  he  must  be  our  prophet,  and  our  guide.  We 
must  draw  from  the  fountain  head,  and  learn  of  him,  who  alone  is  full 
of  crace  and  truth.   Matt.  xvii.  5. 

II.  We  have  the  true  manner  of  receiving  the  gospel :  it  is  to  "  hear 
and  learn  of  Jesus." 

There  is  a  very  natural  gradation  in  the  text ;  hearingi  and  being 
taught  by  him ;  as  it  is  said  of  all  that  come  to  Christ,  that  they  have 
heard  and  learned  of  the  Father.  John  vi.  45.  We  must  "hear"  in 
order  to  "  learn,"  for  faith  comes  by  hearing;  and  wc  cannot  expect  to 
learn,  without  the  means  of  being  taught.  But  many  have  heard,  and 
heard  in  vain  ;  they  have  heard,  but  they  have  not  been  "  taught,"  and 
so  have  "learned"  nothing. 

The  teaching  mentioned  in  the  text  is  inward  and  effectual,  by  the 
Holy  Spirit,  according  to  what  our  Lord  said  to  Simon  Peter;  'Flesh 
and  blood  hath  not  revealed  it  unto  thee,  but  my  Father  who  is  in  hea- 
ven.' Matt.  xi.  25.  xvi.  17. 

The  anointing  which  believers  receive  from  God,  teaches  them  all 
things,  even  their  need  of  teaching,  and  the  adaptedness  of  the  gospel 
especially  to  their  lost  condition.  Those  who  have  been  taught  the 
truth  in  this  way  have  the  witness  in  themselves,  that  the  gospel  is  in- 
deed of  God,  and  they  will  not  easily  part  with  it.  1  John  ii.  19,  20. 
John  vi.  68. 

Such  teaching  is  accompanied  with  a  resignation  of  ourselves  to  the 
Lord,  to  be  taught  by  him  ;  to  sit  at  his  feet,  like  Mary,  and  receive  the 
words  from  his  lips. 

III.  The  evidence  of  our  having  been  thus  taught  it,  is  its  holy  efficacy. 

1.  There  is  a  manner  of  learning  Christ  that  is  peculiar  to  those 
who  are  taught  of  God.  Ye  have  not  "  so  learned  him,"  says  the  apos- 
tle ;  not  "so,"  as  to  continue  unsanctified  and  unholy.  The  gospel 
found  the  Ephesians  walking  as  other  gentiles  walked,  in  the  vanity  of 
their  minds,  estranged  from  God,  and  given  up  to  work  iniquity,  ver. 
17 — 19.  But  having  been  taught  the  truth  as  it  is  in  Jesus,  they  now 
put  off  all  these,  and  put  on  Christ,  by  a  practical  conformity  to  him, 
ver.  22—25. 

2.  If  we  have  not  thus  learned  Christ,  we  have  not  been  taught  of 
him.  If  in  possession  of  some  truth,  it  is  not  the  truth  as  it  is  in  Jesus; 
it  is  either  some  false  gospel,  or  a  mere  speculative  acquaintance  with 
the  true.  We  have  had  our  religion  from  some  other  quarter,  and  not 
from  Christ. 


300 


BOAZ  AND  THE  REAPERS. 

And  behold,  Boaz  came  from  Bethlehem,  and  said  unto  the  reapers, 
The  Lord  be  with  you.  And  they  answered  him,  The  Lord  bless 
thee. — Ruth  ii.  4. 

In  addition  to  the  joy  so  generally  occasioned  by  the  harvest  season, 
it  seems  to  have  been  the  custom  of  the  ancient  Israelites  to  offer  con- 
gratulations to  those  who  enter  the  field  of  labour,  saying  as  they 
passed  by,  The  blessing  of  the  Lord  be  upon  you,  we  bless  you  in  the 
name  of  the  Lord.  Psal.  cxxix.  7,  8.  The  text  presents  us  with  an  in- 
stance of  the  kind,  well  deserving  our  serious  attention. 

I.  Observe  the  salutation  of  Boaz :  "  The  Lord  be  with  you." 

1.  It  ]s  expi-esslve  of  the  piety  of  Boaz,  and  shows  that  he  was  ac- 
customed to  carry  a  savour  of  religion  into  the  ordinary  occupations  of 
life.  In  a  corrupt  age  such  language  might  be  deemed  improper, 
and  hypocrites  may  also  have  brought  it  into  contempt ;  but  wherever 
spiritual  mindedness  prevails  in  an  eminent  degree,  such  forms  of  speech 
may  be  expected  to  become  familiar.  The  time  will  arrive  when  holi- 
ness unto  the  Lord  shall  be  upon  the  bells  of  the  horses,  and  upon  every 
pot  in  Jerusalem  and  in  Judah.  Zech,  xiv.  20,  21.  And  in  proportion 
as  we  cultivate  the  spirit  of  true  religion,  it  will  pervade  all  our  secular 
concerns,  and  give  a  relish  to  every  enjoyment  of  life.  Prov.  vi.  22. 

2.  The  salutation  of  Boaz  exemplifies  his  prudence  and  charity,  as 
well  as  his  piety.  It  shows  that  he  chose  for  his  servants  such 
as  feared  God ;  and  to  such  he  could  with  propriety  address  the  lan- 
guage of  the  text.  It  is  a  great  happiness  to  have  about  us  those  who 
are  of  the  household  of  faith,  in  whom  we  can  place  a  degree  of  confi- 
dence, and  regard  with  complacency  and  satisfaction.  A  family  which 
comprises  irreligious  characters  will  either  become  a  scene  of  confusion, 
or  the  interests  of  religion  must  be  sacrificed  in  some  form  or  other  to 
preserve  its  tranquility.  Our  eyes  ought  to  be  upon  the  faithful  of  the 
land,  that  they  may  dwell  with  us ;  and  upon  such  as  walk  in  a  perfect 
way,  that  they  may  serve  us;  and  then  we  may  expect  to  have  a  habi- 
tation for  God.     Psal.  ci.  6.  7. 

3.  The  courtesy  and  kindness  of  Boaz  towards  his  servants,  is  also 
worthy  of  attention.  Though  he  was  their  superior,  there  is  nothing 
haughty  or  overbearing  in  his  deportment ;  he  did  not  come  among  them 
for  the  purpose  of  finding  fault,  but  to  offer  with  amiable  condescension 
his  gratuiations.  Though  the  reapers  were  his  servants,  they  were  also 
the  Lord's  freemen,  and  he  regards  them  accordingly.  Such  a  master 
gives  a  striking  illustration  of  the  apostle's  precept,  and  is  worthy  of 
double  honour,     Ephes.  vi.  9.  Col.  iv.  1. 

4.  The  appropriateness  of  his  salvation  ;  "The  Lord  be  with  you." 

It  included  every  temporal  good;  he  wished  them  health  and 
strength  for  labour;  but  chiefly  that  they  might  be  favoured  with  the 


301 

divine  presence.  This  would  sweeten  all  their  toil,  and  fill  their  hearts 
with  joy  and  gladness.  Eccles.  ix.  7.  And  as  they  were  poor  men, 
labouring  in  the  field  of  another,  the  presence  of  God  would  be  more  to 
them,  than  if  the  harvest  had  been  all  their  own.    Psal.  iv.  6,  7. 

II.  The  answer  of  the  reapers  to  this  kind  salutation:  they  said, 
"  The  Lord  bless  thee." 

1.  Observe,  when  great  men  are  also  good  men,  and  generous  as  well 
as  just,  they  are  not  only  entitled  to,  but  generally  receive,  the  blesing 
of  those  about  them.  It  is  desirable  to  see  such  men  prosper,  for 
when  they  are  blessed  they  become  a  blessing.  Prov.  xi  10.  The 
reapers  employed  by  Boaz  did  not  envy  their  master's  wealth,  but 
wished  him  to  encrease  more  and  more.     3  John  2. 

2.  We  see  in  this  instance  that  nothing  is  lost  by  kindness. 

The  good  wishes  of  Boaz  were  returned  with  the  utmost  cordiality,  and 
with  the  same  expression  of  pious  sincerity  ;  love  begets  love  in  return. 
Let  a  man  be  mindful  of  nobody  but  himself,  and  nobody  will  be  mind- 
ful of  him.  What  a  man  soweth,  that  shall  he  also  reap,  even  in  this 
life.  ^ 

3.  The  blessing  desired  by  the  the  reapers  was  equally  appropriate 
with  that  which  Boaz  wished  them  to  enjoy.  His  salutation  was, 
The  Lord  be  with  you  ;  and  theirs.  The  Lord  bless  thee.  They  returned' 
him  as  good  as  he  sent,  and  wished  him  all  prosperity,  especially  that 
the  blessing  of  the  Lord  might  attend  all  that  he  possessed.  To  enjoy 
the  good  will  of  him  that  dwelt  in  the  bush,  was  to  have  Joseph's  portion, 
and  the  blessing  that  Jabez  so  ardently  desired.  To  have  the  divine 
blessing  with  what  we  possess,  whether  it  be  little  or  much,  is  to  have  a 
portion  unmixed  with  worldly  sorrow.  Prov.  x.  22. 

(1)  Let  the  joyful  season  of  harvest  encourage  us  to  labour  much  for 
God,  knowing  that  he  who  soweth  to  the  Spirit,  shall  of  the  Spirit  reap 
life  everlasting.   Gal.  vi.  8,  9. 

(2)  Let  the  prospect  of  the  final  harvest,  gladden  the  hearts  of  such 
as  love  God,  and  labour  in  his  cause.  Those  who  now  sow  in  tears, 
shall  hereafter  reap  in  joy.  Psal.  cxxvi.  5,  6, 


VISION  OF  THE  HOLY  WATERS- 

Afterward  he  brought  me  again  unto  the  door  of  the  house  ;  and 
behold,  ivaters  issued  out  from  under  the  threshold  of  the  house  east- 
ward; for  the  fore  front  of  the  house  stood  toward  the  east,  and  the 
ivaters  came  down  from  under,  from  the  right  side  of  the  house,  at 
the  south  side  of  the  altar Ezekiel  xlvii.  1. 

Great  obscurity  attends  many  parts  of  this  book,  which  is  chiefly  de- 
livered in  figurative  language;  but  the  words  of  the  text  are  not  so  diffi- 
Vol.  II.         39 


302 

cult  to  interpret.  The  city  and  temple  which  the  prophet  saw  in  vision, 
are  doubtless  both  figurative,  and  refer  to  times  yet  to  come.  There  is 
also  a  great  resemblance  between  this  part  of  Ezekiel's  prophecy,  and 
the  vision  which  John  saw  in  the  Revelation  ;  and  by  comparing  it 
with  that,  we  may  be  better  able  to  understand  it.  The  vision  of  John 
is  evidently  described  in  language  borrowed  from  Ezekiel. 

(1)  Ezekiel  speaks  of  a  man  with  a  measuring  reed,  taking  the 
dimensions  of  the  temple  and  the  city,  xl.  3:  John  also  gives  a  similar 
description.  Rev.  xxi.  5. 

(2)  The  prophet  beheld  a  city  with  gates  towards  the  four  winds  of 
heaven  ;  and  that  which  the  apostle  saw  was  foursquare,  and  called  the 
new  Jerusalem.  Rev.  xxi.  16. 

(3)  In  Ezekiel's  city  there  is  a  pure  river  of  living  water,  flowing  in 
every  direction  ;  and  it  is  the  same  in  ihe  vision  of  John.  Rev.  xxii.  1. 

(4)  This  river  is  described  in  the  text  as  issuing  from  the  temple  near 
the  altar ;  and  the  waters  which  John  saw,  proceeded  from  the  throne  of 
God  and  the  Lamb. 

(5)  Here  were  trees  growing  on  the  banks  of  the  river,  fit  for  food 
and  medicine,  ver.  7,  12:  and  so  there  are  in  the  vision  of  John.  Rev. 
xxii.  2. 

It  seems  however  that  these  two  visions  do  not  refer  to  the  same  pe- 
riod. It  is  the  same  city  beheld  by  both  the  holy  prophets,  but  in  the 
vision  of  John  it  appears  in  a  more  advanced  state,  for  there  was  no  tem- 
ple therein.  Rev.  xxi.  22.  John's  vision  is  descriptive  of  the  church  in 
its  ultimate  and  glorified  state,  but  Ezekiel's  is  descriptive  of  the  church 
in  the  latter  day  ;  and  the  flowing  of  the  waters  denotes  the  progress  of 
the  gospel  in  the  earth. 

I.  Consider  the  text  as  descriptive  of  the  nature  and  salutary  effects 
of  the  gospel. 

1.  The  gospel  of  the  grace  of  God  is  with  great  propriety  com- 
pared to  icaters,  the  waters  of  a  river;  and  the  church  to  a  city  that 
is  watered  by  a  river.  Psal.  xlvi.  4.  This  river  is  called  the  water  of 
life,  a  fountain  issuing  from  thp  house  of  the  Lord,  and  from  the  holy 
city,  to  denote  its  reviving  and  fructifying  nature.  Joel  iii.  18,  Zech. 
xiv.  8.  The  apostles  speak  of  it  as  a  stream  that  was  flowing, 
and  pray  that  it  may  have  free  course  to  be  glorified.  Our  Lord  de- 
scribes it  as  a  well  of  water,  springing  up  to  eternal  life.  This  life-dif- 
fusing stream  has  long  since  refreshed  our  desert,  and  still  revives  us,  till 
at  last  it  shall  issue  in  and  bear  us  to  the  ocean  of  eternity. 

2.  The  waters  originated  in  the  temjde,  near  the  altar,  proceeding 
out  of  the  throne  of  God  and  of  the  Lamb.  Rev,  xxii.  1,  The  temple 
was  the  throne  of  God,  where  he  sat  upon  the  mercy-seat,  to  commune 
with  the  people  of  Israel.  God  in  connection  with  the  Mediator  becomes 
the  source  of  all  our  mercies,  and  from  the  allar  flows  our  pardon  and 
our  peace.  The  throne  of  God  and  the  Lamb  is  the  origin  of  all  our 
bliss,  in  this  world  and  that  which  is  to  come.  Rev.  vii.  17. 

3.  The  progress  of  these  holy  waters  is  represented  as  gradual; 
the  beginning  is  small,  but  the  latter  end  is  great.     Such  also  has  been 


303 

the  progress  of  the  gospel  in  the  world,  and  in  the  mind  of  individual 
believers.  During  the  first  ages  of  the  church,  the  waters  were  only  to 
the  ancles  ;  in  the  prophetic  age  to  the  knees,  and  to  the  loins  ;  but  in  the 
gospel  day  it  becomes  a  river  to  swim  in,  a  river  that  cannot  be  passed 
over,  ver.  3 — 5.  The  same  also  is  the  progress  of  truth  in  the 

hearts  of  individuals ;  the  farther  we  go  the  more  it  improves  upon  us, 
and  it  is  good  to  go  along  with  the  stream.  Those  who  understand  the 
least  of  gospel  truth  obtain  life  by  it,  and  those  who  imbibe  more  of  it 
have  life  more  abundantly  ;  but  none  can  fully  comprehend  it,  for  it  is 
a  river  that  cannot  be  passed  over. 

4.  The  blessed  effects  of  these  waters  are  such,  that  so  far  as  they 
have  reached,  they  have  filled  the  world  with  life  and  fruitfulness  ;  and 
so  far  as  the  gospel  has  had  free  course,  it  has  been  glorified.     This  ia 

represented  by  Ezekiel  under  two  images (1)  By  waters  running 

into  "  the  dead  sea,"  healing  it,  and  giving  life  to  the  multitude  of  its 
inhabitants,  ver.  9.  A  lively  emblem  this  of  the  moral  state  of  the 
world  and  its  elements,  and  of  the  healing  efficacy  of  the  gospel,  wher- 
ever it  rolls  its  living  flood. (2)  It  is  compared  to  the  waters  of  a 

•  river,  overflowing  its  banks,  and  spreading  life  and  verdure  all  around. 
Believers  are  lik(3  trees  planted  by  its  side,  bearing  all  manner  of'fruit 
both  for  food  and  medicine.  The  gospel,  wherever  it  diffuses  its  salu- 
tary influence,  brings  men  to  l&ve  God  and  one  another,  and  this  is 
enough  for  the  healing  of  the  nations.  If  its  effects  were  universal,  those 
evils  which  afflict  the  earth  will  be  known  no  more.  Isai.  xi.  6 — 9. 

5.  There  are  some  parts  of  the  earth  which  remain  barren  after  all, 
and  are  like  marshy  ground  which  will  not  be  healed,  ver.  11.  Alas, 
how  many  parts  of  our  own  country  are  like  Bethsaida  and  Chorazin  ; 
and  how  many  individuals  in  our  families  and  congregations  that  are 
still  dead  in  trespasses  and  sins,  while  the  living  waters  are  flowing  all 
around  them  ! 

II.  Consider  the  text  as  a  prophecy  of  the  progress  of  the  gospel  in 
the  latter  day. 

1.  The  spread  of  the  gospel  is  to  originate  in  the  church  of  God, 
even  as  "  the  waters  issued  out  from  under  the  threshold  of  the  sanctu- 
ary." We  are  not  to  expect  this  desirable  event  without  the  use  of 
means,  nor  by  any  other  means  than  those  we  already  possess.  It  is 
God's  usual  way  to  bless  his  people,  in  order  that  they  may  become  a 
blessing.  It  was  thus  with  Abraham,  thus  with  the  apostles,  and  with 
the  reformers  in  our  own  country.  If  God  be  merciful  unto  us,  and 
cause  his  face  to  shine  upon  us,  his  way  will  be  known  upon  earth,  and 
his  saving  health  upon  all  nations.   Psal.   Ixvii.   1,  2. 

2.  The  work  will  be  "begun  and  carried  on,  through  the  medium  of 
the  doctrine  of  the  cross.  The  waters  that  came  down  from  the  house 
of  the  Lord,  flowed  from  "  the  side  of  the  altar,"  or  from  the  throne  of 
God  and  of  the  Lamb.  The  Lord  will  own  nothing  else  for  the  con- 
version of  sinners,  or  the  building  up  of  his  church  ;  and  when  the  doc- 
trine of  Christ  crucified  shall  revive  and  prevail,  and  fill  the  lips  of 
ministers  and  of  missionaries,  that  will  be  the  signal  for  the  conquest  of 
the  nations.  Psal.  ex.  2,  3. 


304 

3.  This  great  work  will  arise  from  small  beginnings,  and  go  on  to 
increase,  until  the  whole  earth  be  filled  with  the  knowledge  of  the  glory 
of  the  Lord.  The  waters  at  first  were  only  a  little  stream,  which  "  is- 
sued out  from  under  the  threshold  of  the  sanctuary."  Afterwards  it 
became  a  mighty  river,  not  only  so  deep  as  not  to  be  passed  over,  but  so 
broad  as  to  extend  "  from  Hn-gedi  even  unto  En-eglaim,"  ver.  10. 

4.  The  pro[)\\ecy  hears  a  pecvliurly  favom'able  aspect  towards  the 
nations  of  the  east.  The  forefront  of  the  house  stood  towards  "  the 
east,"  the  waters  issue  from  under  the  threshold  of  the  house  "  east- 
ward," and  go  out  towards  "  the  east  country,"  ver.  1,  8.  The  gospel 
came  from  the  east,  and  thence  it  is  destined  to  return.  Yet  it  is  not  to 
be  confined  to  that  part  of  the  world,  for  there  appears  to  be  two  rivers, 
ver.  9;  one  flowing  eastward,  and  the  other  westward,  going  down  into 
the  desert,  and  entering  the  Mediterranean,  in  order  to  heal  and  to  fruc- 
tify the  nations  of  Europe.  Zech.  xiv.  8, 


THE  GOSPEL  A  REVELATION  FROM  GOD. 

fVe  are  of  God:  he  that  knoweth  God,  heareth  us  :  he  that  is  not 
of  God,  heareth  not  us.  Hereby  know  we  the  spirit  of  truth,  and  the 
spirit  of  error. — 1  John  iv.  6. 

Inspired  men  brought  with  them  such  proofs  of  their  inspiration,  that 
they  had  a  right  to  use  such  language  as  this,  though  it  would  not  be- 
come the  lips  of  ordinary  teachers.  At  the  same  time  the  authoritative 
style  of  the  apostle  is  not  to  be  considered  as  mere  assertion,  the  text 
itself  carries  sufficient  evidence  of  the  divine  authority  of  the  Scriptures. 
It  amounts  in  effect  to  this.  That  the  gospel  is  of  God,  its  friends  are 
the  friends  of  God,  and  its  enemies  are  God's  enemies  ;  and  this  is  the 
criterion  by  which  we  may  judge  of  true  and  false  religion. 

I.  Endeavour  to  justify  the  appostle's  assertion,  that  the  gospel  is  of 
God,  and  its  friends  are  the  friends  of  God. 

All  religions  profess  to  come  from  God,  but  there  are  some  criterions 
by  which  they  are  to  be  tried ;  and  in  the  same  way  we  may  judge  of 
the  credibility  of  the  gospel  testimony. 

1.  That  which  is  of  God  ivill  side  with  him  against  an  apostate 
world.  This  is  the  character  of  the  gospel,  and  of  that  alone. 

All  false  systems  of  religion,  if  they  do  not  justify,  they  palliate  the  sin- 
ner's conduct,  and  lessen  the  demerit  of  sin.  The  points  at  issue  are  in 
effect,  whether  God  shall  maintain  his  throne,  whether  his  will  or  the 
sinner's  shall  be  obeyed ;  whether  God's  wisdom  shall  be  submitted  to, 
or  the  wisdom  of  man  be  substituted  in  its  stead  ;  and  whether  his  way 
of  salvation  shall  be  tembraced,  or  a  system  of  self-righteousness  pre- 
ferred before  it.  On  each  of  these  points  the  gospel  is  decidedly 


305 

with  God ;  it  lays  the  sinner  low,  abases  all  his  pride,  excludes  every 
self-righteous  hope,  and  gives  to  grace  alone  the  glory  of  his  salvation. 
This  is  what  no  other  system  of  religion  docs  :  we  therefore  are  of  God, 
and  he  that  knowelh  God  heareth  us. 

2.  That  which  is  of  God  will  correspond  with  the  nature  and  per- 
fections of  God,  and  Christianity  is  the  only  system  that  does  this. 
No  other  scheme  of  relitrion  is  in  harmony  with  the  attributes  of  wis- 
dom, righteousness,  failhTulness,  and  goodness.  None  of  them  can  an- 
swer that  important  enquiry,  'How  can  man  be  ^just  with  God?' 
'  Wherewith  shall  we  come  and  appear  before  God  ? '  But  ui  the  gos- 
pel, mercy  and  truth  meet  together,  righteousness  and  peace  embrace 
each  other.  It  gives  glory  to  God  in  the  highest,  while  it  proclaims 
peace  on  earth,  and  good-will  towards  men.  The  gospel  is  full  of  God, 
of  his  wisdom,  justice,  and  goodness.  God  is  love,  the  gospel  is  full  of 
love,  the  gospel  therefore  is  of  God. 

3.  That  which  is  of  God  will  also  lead  to  God,  as  its  centre  and 
origin.  The  gospel  does  this,  and  nothing  but  the  gospel ;  no 

other  religion  undertakes  to  renew  the  heart,  and  to  bring  sinners  back 
to  God.  °The  attempts  of  heathen  philosophy  and  of  mere  moralists  to 
reform  mankind,  have  never  gone  to  the  root  of  the  disease ;  and  those 
who  inculcate  these  principles,  never  practise  them.  But  the  holy  ten- 
dency of  the  gospel  may  be  seen  in  its  effects — 

(1)  Believers  themselves  are  conscious  of  its  influence.  By  comparing 
themselves  with  what  they  once  were,  they  perceive  a  great  difference; 
they  have  those  joys  and"  fears,  those  principles  and  affections,  which 
show  the  effect  that  the  gospel  has  had  upon  their  hearts,  and  they  have 
the  witness  in  themselves,  that  it  is  of  God.  1  John  v.  10. 

(2)  Its  effects  also  arc  visible  in  others  about  them.  It  is  easy  to 
perceive  who  are  the  upright,  the  serious,  the  godly  amongst  us :  -and 
are  they  not  those  who  believe  the  gospel,  and  live  under  its  influence? 
What  other  system  has  ever  produced  such  a  moral  transformation,  or 
turned  men  from  darkness  to  light,  and  from  the  power  of  Satan  unto 
God? 

(3)  These  effects  may  be  seen  by  comparing  the  characters  ot  those 
who  have  believed  the  gospel,  with  those  who  have  rejected  it.  Where 
shall  we  find  in  the  unbelieving  world  such  eminent  men  as  have  ap- 
peared among  the  professing  people  of  God?  Where  such  characters 
as  among  the  patriarchs,  the  prophets  and  apostles ;  among  many  who 
have   lived  since  their  dav,  and  of  whom  the  world  was  not  worthy  ? 

(4)  By  comparing  those'  parts  of  the  world  where  the  gospel  has  pre- 
vailed, with  others  that  have  been  without  it.  Much  has  been  said  of 
heathen  virtue,  but  it  is  little  more  than  pretence ;  nothing  like  real 
goodness  appears  in  places  where  the  gospel  has  never  come,  but  all 
have  been  given  up  to  the  most  abominable  practices.  Rom.  i.  28.  The 
gospel  operates  not  only  upon  those  who  cordially  receive  it,  but  even 

'  upon  such  as  come  in  any  measure  within  its  influence.  In  those  na- 
tions where  Christianity  is  professed,  there  is  a  much  greater  degree  of 
public  virtue,  and  genuine  morality,  than  in  others;  many  vices  are  re- 
strained amongst  us,  which  are  committed  without  shame  in  heathen 
countries.     Thus  christians  are  the  salt  of  the  earth,  the  conservators 


306 

of  ])ublic  morals,  and  of  the  public  weal ;  and  the  gospel  which  produces 
such  saving  and  salutary  effects,  is  and  must  be  of  God. 

II.  The  doctrine  of  the  text  furnishes  us  with  a  criterion  by  which 
to  judge  of  true  and  false  religion.  "  Hereby  know  we  the  spirit  of  truth, 
and  the  spirit  of  error." 

1.  The  religion  of  heathenism  is  not  of  God,  for  it  has  none  of  the 
properties  already  enumerated  ;  it  is  not  decidedly  for  God,  it  is  not  in 
harmony  with  his  attributes,  does  not  lead  to  God,  and  produces  none 
of  the  fruits  of  righteousness. 

2.  The  religion  of  modern  Judaism  is  not  of  God,  for  it  rejects  the 
gospel  and  the  Saviour.  The  Jews  indeed  have  boasted  of  being  the 
children  of  Abraham  ;  but  if  God  were  their  Father,  they  would  love 
Christ,  John  viii.  42. 

3.  Neither  is  true  religion  to  be  found  amongst  modern  deists.  They 
also  talk  of  reverence  for  God,  and  pretend  to  worship  him  ;  but  "  he 
that  knoweth  God,  heareth  us."  A  rejection  of  the  gospel  is  a  rejection 
of  divine  authority,  and  such  men  neither  love  God  nor  call  upon  his 
name,  but  live  in  sin,  and  walk  according  to  the  course  of  this  world. 

4.  True  religion  is  not  to  be  found  amongst  every  description  of  pro- 
fessing christians.  The  system  which  prevails  amongst  nominal 
christians,  possesses  none  of  the  characteristics  of  truth  ;  it  does  no 
honour  to  the  character  or  government  of  God,  makes  no  provision  for 
the  righteous  exercise  of  mercy,  and  has  no  tendency  to  holiness.  It  is 
altogether  another  gospel,  and  not  the  gospel  of  Christ. 

a.  By  the  same  rule  also  we  may  judge  of  our  oxon  religion,  and  see 
whether  it  be  of  God.  If  it  be,  it  will  be  attended  with  the  renewing  in- 
fluences of  the  Holy  Spirit,  will  endear  to  us  the  Saviour,  lead  to  holi- 
ness, and  lead  to  God.  All  that  relates  to  the  glory  of  Christ,  and  the 
advancement  of  his  kingdom  in  the  world,  will  be  deeply  interesting  to 
us,  and  we  shall  feel  ourselves  identified  with  his  cause  and  people. 


INTERESTING  NATURE  OF  PUBLIC  WORSHIP. 

Bless  ye  God  in  the  congregations,  even  the  Lord,  from  the  foun- 
tain of  Israel.  There  is  little  Benjamin  ivith  their  ruler,  the  princes 
of  Judah  and  their  council,  the  princes  of  Zebulun,  and  the  princes 
of  Naphtali. — Psalm  Ixviii. — 26,  27. 

One  of  the  first  acts  of  David's  reign,  and  one  which  rendered  its  com- 
mencement so  auspicious,  was  the  restoring  the  worship  of  God,  which 
had  been  grossly  neglected  in  the  reign  of  Saul,  In  this  great  under- 
taking he  had  the  happiness  to  see  all  the  tribes  cordially  uniting ;  and 
now  from  the  fulness  of  his  heart  he  offers  his  congratulations,  with 
devout  acknowledgments  of  the  divine  goodness. 


307 

I.  Attend  to  a  few  general  remarks  upon  the  text. 

1  Their  7L-ork  was  to  bless  the  Lord.  All  Ins  works  praise 
him!  and  show  forth  his  eternal  power  and  Godhead ;  but  it  is  peculiar 
to  his' saints  to  bless  him.  They  are  a  royal  priesthood,  whose  office  ,t 
is  to  collect  the  offerings  of  the  whole  creation,  and  present  them  before 
the  Lord.     Blessing  him  is  also  an  expression  of  the  heart,  and  includes 

in  it  the  exercise  of  love.  i      j  r        ,i     a    ^ 

2  In  this  delightful  work  all  the  tribes  were  employed,  from  the  first 
to  the  last  of  Jacob's  sons,  "  from  the  fountain  of  Israel  "to  the  remo- 
test streams,  from  the  highest  to  the  lowest  among  them,  the  princes    he 

u  ers   and  their  councils.  Oh  how  delightful  to  see  them  all  m 

harmony  in  this  blessed  work,  and  all  hearts  united  in  the  worship  of 
God  There  had  been  many  divisions  and  dissensions  among  them  at 
different  times  ;  but  now  their  animosities  are  all  forgotten  ;  and  like 
the  early  christians,  they  are  of  one  heart,  and  of  one  soul. 

3  Each  tribe  is  mentioned  apart,  for  though  the  names  of  four  only 
are  ^iven,  the  rest  are  included  ;  and  probably  these  are  named  as  forming 
the  principal  divisions  of  the  Iraelitish  camp,  as  they  ascended  with  the 
ark  to  mount  Zion.  The  presence  also  of  these  four  tribes,  rendered  this 
relicrious  and  military  spectacle  particularly  interesting.  . 

'^There  is  little  Benjamin  with  their  ruler."  The  tribe  of  Benjamin 
beloncx  to  the  house  of  Saul,  and  had  formerly  been  devoted  to  his  in- 
terestl  but  as  soon  as  David  was  annointed  king,  they  made  a  tender  of 
their  allegiance.  1  Chron.  xii.  29.  Benjamin  was  now  a  "  little  tr.be 
since  the  affair  of  Gibeah,  when  a  few  only  escaped  the  sword  of  the 
men  of  Israel,  and  took  refuge  in  the  rock  of  Rimmon.  J^^gcs  xx.  47. 
After  such  a  calamity  it  was  peculiarly  interesting  to  see  the  little  tribe 
of  Benjamin  present  on  this  occasion,  with  their  ruler  at  their  head 

-  The  princes  of  Judah  "  are  next.  This  tribe  was  the  house  of  Da- 
vid, and  was  the  first  to  go  up  against  Benjamin.  Judges  xx.  1«.  i^ul 
now  they  are  seen  together,  coming  up  with  the  ark  to  mount  Zion  and 
vieina  with  each  other  in  their  zeal  for  the  honour  of  God.  Judah 
also  was  the  most  honourable  of  all  the  tribes,  bearing  the  sceptre  ot 
royalty,  and  having  the  promise  of  the  Messiah.    Gen.  xlix.  lU.    HeD. 

""'ket  also  are  "  Zebulun  and  Napthali."  These  tribes  inhabited  the 
extremities  of  the  holy  land,  on  the  ^/hcr  side  Jordan,  Galhleeo  the  gen. 
tiles,  and  bordering  upon  the  kingdom  of  Syria.  1  hey  had  the  least 
advantage  of  all  the  tnb.s,  theirs  was  the  land  of  darkness  and  of  the 
shadow  of  death  :  yet  their  zeal  on  this  occasion  was  not  inferior  to  that 
of  any  of  their  brethren.  It  was  not  surprising  to  see  Benjamin  and 
Judah  there,  with  their  religious  advantages  and  proximity  to  the  holy 
citv  ;  but  Zebulun  and  Naphtali  had  to  travel  about  two  hundred  miles ; 
and  what  is  more  they  had  a  larger  company  than  «"y  of  the  res^ 
Zebulun  on  this  occasion  brought  up  fifty  thousand  and  Naphtali  forty 
seven  thousand  ;  and  they  were  '  r;ot  of  double  heart.'  1  Chron.  xu.  33, 34. 

II.  Apply  the  subject  to  ourselves. 

1.  We  learn  that  acceptable  worship  is  the  effusion  of  a  grateful 


308 

heart,     "  Bless  ye  God  in  the  congregations."  The  house  of 

God  is  not  only  to  be  a  house  of  prayer,  but  of  praise ;  and  here  it  is 
we  are  to  exalt  his  name  together.  VVe  are  furnished  with  constant  oc- 
casion to  bless  God  all  the  days  of  our  life,  as  we  are  every  moment 
receiving  unnumbered  mercies  from  his  hand;  but  there  are  special 
claims  upon  our  gratitude  when  delivered  out  of  great  distress,  or  in- 
dulged with  peculiar  expressions  of  the  divine  favour.  Particularly 
when  the  cause  of  God  is  revived  and  prospered  amongst  us,  and  the 
Lord  is  entering  his  sanctuary,  with  the  ark  of  his  strength.  Psal. 
cxxxii.  8,  9. 

2.  From  the  example  of  all  the  tribes  we  learn,  that  each  individual 
should  be  concerned  to  Jill  up  his  place  in  the  house  of  God,  and  that 
we  should  on  no  account  forget  the  assembling  of  ourselves  together,  as 
the  manner  of  some  is.  It  is  too  common  for  persons  to  absent 
themselves  from  public  worship  on  trivial  occasions  ;  sometimes  personal 
inconvenience,  at  other  times  private  disagreements  or  misunderstand- 
ings furnish  an  excuse  ;  but  these  things  ought  not  so  to  be.  The  absence 
of  individuals  from  the  house  of  God,  not  only  affords  an  injurious  exam- 
ple, but  tends  greatly  to  discourage  those  who  labour  in  the  word  and 
doctrine.  On  the  contrary,  how  sweet  is  the  example  in  the 
text :  "  There  is  little  Benjamin  with  their  ruler,  the  princes  of  Judah 
and  their  council,  the  princes  of  Zebulun,  and  the  princes  of  Naphtali." 

3.  We  must  be  content  to  sustain  some  inconvenience,  if  we  wish  to 
enjoy  the  privileges  of  the  gospel.  Some  are  like  Benjamin  and 
Judah,  who  live  near  the  doors  of  the  sanctuary,  and  know  nothing  of 
the  inconvenience  of  travelling  to  a  distance ;  but  in  whatever  situation 
Providence  has  placed  us,  it  will  delight  us  to  go  up  with  the  multitude 
to  keep  holy  day,  if  we  truly  love  the  name  of  the   Lord.  Psal  xlii.  4. 

Zebulun  and  Naphtali  discovered  greater  zeal  than  the  rest  of 
the  tribes,  and  brought  with  them  a  larger  company  to  Jerusalem  ;  and 
thus  it  is  often  seen,  that  persons  living  at  a  distance  from  the  place  of 
worship,  enjoy  the  privileges  of  the  Sabbath  more  than  those  who  are 
better  situated,  and  are  even  earlier  and  more  regular  in  their  attend- 
ance. 

4.  We  see  that  much  oi"  the  beauty  of  public  worship  consists  in  the 
harmony  and  variety  of  the  worshippers.  What  an  interesting 
spectacle  must  have  presented  itself  in  the  many  thousands,  and  even 
hundreds  of  thousands,  who  were  gathered  together  at  Jerusalem,  all 
praising  and  blessing  God,  as  the  ark  ascended  into  its  rest ;  persons 
from  all  quarters  of  the  land,  of  every  rank  and  condition  in  life,  princes 
and  rulers,  with  their  subjects. 

5.  Praising  and  blessing  God  will  be  the  employment  of  heaven.  The 
more  we  engage  in  it  now,  the  more  we  shall  resemble  the  blessed  above; 
the  more  also  shall  we  be  meetened  for  their  society,  and  to  join  in  the 
song  of  Moses  and  the  Lamb.  There  will  also  be  a  multitude  which 
no  man  can  number,  out  of  every  kindred  and  tongue,  and  people  and 
nation. 


309 


LOVE  TO  CHRIST  INFERRED  FROM  NEGATIVE  PRIN- 
CIPLES. 

He  that  is  not  against  us  is  on  our  part. — Mark  ix.  40. 

It  has  justly  been  observed,  that  religion  does  not  consist  in  mere 
negatives;  and  our  Lord  once  said,  '  He  that  is  not  wilh  me  is  against 
me.'  Ail  this  is  true,  yet  it  seems  from  the  text  that  if  true  religion 
does  not  consist  in  mere  negatives,  it  may  nevertheless  be  inferred  from 
what  is  negative;  or  that  where  there  is  no  enmity,  there  is  real  friend- 
ship for  Christ.  The  text  supposes  indeed  that  there  can  be  no  neu- 
trality, but  that  all  men  are  either  the  enemies  or  the  friends  of  Christ. 

1.  Enquire  what  is  included  in  the  absence  of  enmity  towards  Christ, 
or  what  it  is,  "  not  to  be  against  him." 

The  Scriptures  teach  us  that  the  carnal  mind  is  enmity  against  God, 
though  few  men  think  themselves  to  be  in  such  a  state.  This  dispo- 
sition does  not  show  itself  so  immediately  in  an  aversion  from  the 
natural  perfections  of  God,  much  less  when  considered  as  a  benefactor, 
as  in  a  direct  opposition  to  his  moral  character  and  government.  The 
original  apostasy  arose  from  this  aversion,  which  is  still  apparent  in  all 
the  sons  of  men. 

The  same  may  be  said  of  enmity  to  Christ ;  it  does  not  operate  against 
him  as  a  Saviour,  or  as  the  benefactor  of  mankind;  but  against  the 
nature  of  his  salvation,  and  the  humbling  principles  of  his  gospel. 
Hence  it  is  that  unbelievers  in  general  are  not  aware  of  the  existence  of 
this  enmity,  and  would  be  unwilling  to  be  considered  as  directly  hostile. 
Nevertheless  it  manifests  itself  in  various  ways — 

T.  By  a  dislike  to  draw  near  to  God  in  the  exercise  of  devotion. 
Some  indeed  deride  the  notion  altogether,  others  think  there  is  no  need 
for  it,  and  others  who  conform  themselves  to  the  decencies  of  public  or 
family  worship,  engage  in  it  only  as  a  task,  from  which  they  would  wish 
to  be  excused.  If  it  be  otherwise  with  us,  and  all    this  enmity 

has  been  subdued,  we  are  not  against  Christ,  but  on  his  part. 

2.  Enmity  appears  in  a  dislike  to  tliinJe  and  speak  about  God  and 
the  Redeemer.  Hence  it  is  the  habitual  aim  of  carnal  men  to  exclude 
God  from  their  thoughts,  by  impuling  every  thing  to  second  causes,  and 
disregarding  the  operations  of  his  hand.  'In  advei-sity  or  prosperity,  his 
word  has  no  abiding  place  in  them.  There  is  an  equiil  dislike  to  salva- 
tion from  sin,  and  salvation  by  grace,  and  to  ihai  !~elf-(icnia!  which  is 
made  the  condition  of  discipleship."  But  if  all  these  aversions  are 
removed,  and  the  heart  has  relinquished  its  op|in<ition,  though  by  insen- 
sible  degrees,  we  are  noi  against  Christ,  but  oti  his  part.   Matt.  xi.  G. 

3.  Enmity  to  Christ  shows  itself  in  a  dislike,  of  his  follorcers,  and 
those  who  bear  his  image.  The  Jews  pretended  to  love  God  while  they 
hated  the  Redeemer,  and  many  profess  to  believe  in  Christ  while  they 
hale  his  people;  but  it  is  in  this  that  the  enmity  of  the  heart  is  manifest. 

Vol.  II.  40 


310 

Nominal  christians  can  bear  with  a  nominal  Christianity,  but  living 
goodness   they  cannot  endure.  How  then  is  it  with  us  in  this 

respect  ?     Are  we  against  Christ,  or  do  we  love  those  that  love  him  ? 

II.  Notice  a  kw  of  those  characters,  who  though  they  are  not  against 
Christ,  yet  labouring  under  various  doubts  and  disadvantages,  are  hardly 
considered  by  themselves  or  others  as  being  on  Christ's  side,  while  in 
reality  they  are  so. 

1.  There  are  some  who  from  situation,  connection,  or  other  unavoid- 
able causes,  are  kept  from  associaiing  with  the  godly  ;  yet  they  drink 
into  the  spirit  of  the  gospel,  and  are  concerned  to  honour  it. 

Some  humble  christians  live  in  obscurity,  and  are  so  unfavourably  sit- 
uated, that  they  are  scarcely  known.  Others  from  natural  reserve,  and 
the  want  of  clearer  views,  have  scarcely  ventured  to  express  themselves 
decidedly  in  favour  of  the  gospel.  In  many  such  cases  we  may 

be  ready  to  say  as  the  disciples  did  of  the  man  who  did  not  follow  with 
them ;  and  yet  Jesus  may  say  of  them  as  in  the  text.  He  that  is  not 
against  me  is  on  our  part.  They  also  may  say  as  those  of  old, 
Though  Abraham  be  ignorant  of  us,  yet  doubtless  thou  art  our  Father. 
Isai.  Ixiii.  16. 

2.  There  are  others  who  though  they  frequent  the  assemblies  of  the 
saints,  have  but  little  to  say  on  behalf  of  Christ,  either  from  weakness 
or  natural  timidity,  and  so  are  unnoticed  and  unknown.  Yet  there 
are  some  of  this  description,  who  though  they  cannot  speak  much  for 
Christ,  could  even  die  for  him.  They  make  no  display  of  their  piety, 
yet  they  have  some  good  thing  in  them  towards  the  Lord  God  of  Israel, 
and  could  not  only  give  a  cup  of  cold  water  to  a  disciple,  but  do  any 
thing  in  their  power  for  the  sake  of  the  Lord  Jesus :  ver.  41. 

3.  Many  who  are  deterred  from  making  a  public  profession  of  reli- 
gion, from  diffidence  and  self-suspicion,  are  also  of  this  description. 
They  fear  that  all  is  not  right  with  them,  that  they  need  higher  attain- 
ments, and  a  more  enlarged  experience  of  the  truth,  to  justify  their  pre- 
tensions of  love  to  Christ ;  yet  he  will  own  them  as  his  friends,  amidst 
all  their  weaknesses  and  infirmities.  Matt.  xxii.  20. 

4.  Some  by  their  bachslidings,  from  peculiar  temptations,  may  have 
rendered  their  religion  doubtful  ;  and  yet  are  far  from  being  against 
Christ,  or  indifferent  to  his  cause.  Their  hearts  mourn  in  secret 
for  their  folly,  and  they  feel  that  they  could  on  no  account  part  with  the 
Saviour.  The  question  put  by  our  Lord  to  Peter,  after  his  resurrection, 
supposes  that  there  may  be  some  real  love  to  him,  amidst  all  the  clouds 
and  darkness  that  surround  them.  John  xxi.  15. 

III.  Attempt  to  justify  the  merciful  decision  of  the  Saviour,  "  that 
those  who  are  not  against  him  are  on  his  part." 

1.  If  the  friends  of  Christ  were  to  be  distinguished  by  any  thing  but 
the  temper  of  their  hearts  towards  him,  it  would  to  some  be  the  occa- 
sion of  presumption,  and  to  others  of  despair.  Men  are  apt  to 
value  themselves  on  account  of  the  party  to  which  they  are  attached,  as 


311 

was  the  case  with  the  disciples  in  the  present  instance;  and  some  on  ac- 
count of  the  publicity  of  their  profession.  But  perhaps  in  this  respect, 
many  that  are  first  shall  be  last,  and  the  last  first.  When  the  Lord  shall 
make  up  his  jewels,  he  will  f^nd  many  of  them  lymg  in  obscurity  and 

neglect.  r    .l    i  • 

2  If  we  be  but  o/i  Chrises  side,  we  possess  a  meetncss  for  the  king- 
dom  of  heaven,  and  that  will  be  sufTicient.  Whatever  be  our 
imperfections,  they  shall  be  forgiven  us,  and  when  that  which  is  perfect 
is  come,  that  which  is  in  part  shall  be  done  away. 

3  The  natural  enmity  of  our  hearts  to  Christ  is  such,  that  wherever 
it  exists  it  cannot  fail  to  manifest  itself  in  some  way  or  other,  either 
directly  or  indirectly.  Where  therefore  there  are  no  indications  of  this 
principle,  it  is  but  just  to  infer  that  it  docs  not  exist,  but  has  given  place 
to  love,  and  that  Christ  has  gained  a  friend. 

REFLECTIONS. 

(1)  What  inimitable  tenderness  marks  the  conduct  of  the  Saviour. 
He  knew  how  to  pity  the  errors  and  weaknesses  of  his  disciples,  and 
how  to  distinguish   his  friends  and  followers  under  every  disadvantage 
He  aathers  the  lambs  in  his  arms,  and  carries  them  in  his  bosom  ;  and 
wilUt  last  own  for  his,  those  whom  we  little  expected. 

(2)  How  much  does  it  become  us,  from  his  example,  to  give  encour- 
agement, wherever  there  are  the  least  appearances  of  love  to  him  :  to 
make  that  the  test  of  true  religion,  rather  than  the  existence  of  any  other 
principle,  and  without  respect  to  party  distinctions. 


GOD'S  PECULIAR  MERCY  TO  THE  GENTILES. 

Mter  this  I  will  return,  and  will  build  again  the  tabernacle  oj 
David,  which  is  fallen  down  ;  and  I  will  build  again  the  ruins  there- 
of, andlicill  set  it  up  ;  that  the  residue  of  men  might  seek  after  the 
Lord,  and  all  the  gentiles,  upon  whom  my  name  is  called,  saith  ttie 
Lord,  who  doeth  all  these  things.— Acts  xv.  16,  1  / . 

The  iudaising  teachers  who  began  so  early  to  corrupt  the  gospel, 
were  of  the  sec"  of  the  Pharisees  ,  and  though  they  professed  to  believe 
in  Christ,  they  were  for  making  circumcision  essential  to  salvation,  ver. 
5  Peter  and  the  rest  of  the  apostles  steadfastly  opposed  this  error, 
maintaining  that  God  had  placed  both  Jews  and  gentiles  on  a  level ; 
that  the  law  of  circumcision  was  no  more,  and  that  salvation  was  by 
faith  in  Christ  Jesus  our  Lord.  In  confirmation  of  this,  and  also  of 
God's  design  to  convert  the  gentiles,  the  apostle  James  adduces  the  words 
of  the  text,  from  Amos  ix.  11,  12. 

I.  Endeavour  to  illustrate  the  subject  by  a  few  remarks. 


312 

1.  The  promise  of  mercy  here  made  to  sinful  men  is  contained  in  a 
promise  of  glory  and  honour  to  Christ.  "  1  will  return  and  build  again 
the  tabernacle  of  David,  which  is  lallen  down."  This  is  God's 
way  of  showing  mercy,  and  must  be  our  way  of  seeking  it.  The  very 
firsi  intimaliim  of  mercy  was  made  to  man  only  indirectly,  and  was  in- 
cluded in  the  promise  given  to  Christ,  as  the  woman's  seed.  The  hon- 
our intended  (or  hiin,  included  mercy  for  us;  but  it  is  mercy  only  in 
this  way.  If  ihereHire  we  seek  it  for  ourselves  or  oihers,  we  must  pray 
that  the  tabernacle  of  JJavid  may  be  built  up,  and  the  ruins  thereof  re- 
paired. 

2.  The  exaltation  of  Christ  was  to  be  signalized  b}?^  tlie  conversion  of 
the  gentiles,  and  the  consequent  enlargement  of  his  mediatorial  king- 
dom. Christ's  ascension  should  b(!  like  a  public  coronation,  the 
prison  doors  should  be  thrown  of)en,  and  the  captives  who  had  long  lain 
in  menial  darkness  sh.aild  partake  of  the  general  joy.  The  day  ol  pen- 
tecost  was  only  an  earnest  of  what  was  to  follow  ;  the  gentiles  should 
afterwards  find  mercy,  and  more  still  in  the  latter  day,  when  all  the 
ends  of  the  earth  shall  see  the  salvation  of  God. 

3.  The  converted  geniiles  are  to  have  the  name  of  Christ  called  vpon 
them.  He  will  own  them  as  his,  and  they  that  were  not  a  peo- 
ple shall  now  be  called  the  children  of  the  living  God.  Rom.  ix.  26. 
This  honour  should  be  transferred  from  the  apostate  Jews  to  the  believ- 
ing gentiles,  who  should  henceforth  in  a  distinguished  manner  bear  the 
christian  name. 

4.  What  God  has  promised  to  his  well-beloved  Son,  affords  peculiar 
encouragement  to  vs.  Before  the  incarnation,  the  blessings  of 
salvation  were  chiefly  confined  to  the  Jews;  to  them  belonged  the  cove- 
nants, and  the  promises ;  but  now  the  gentiles,  from  the  highways  and 
hedges,  are  invited  to  the  gospel  feast,  and  they  are  compelled  to  come 
in.  Matt.  xxii.  9,  10. 

5.  The  encouragement  is  addressed  to  men  as  a  residue. 

Those  who  live  in  these  last  ages  of  the  world  are  called  a  "  residue," 
a  remnant  that  is  left.  The  numerous  heathen  nations  that  lived  and 
died  without  a  knowledge  of  the  Saviour,  were  like  an  army  slain  in 
battle,  while  those  of  later  ages,  to  whom  the  gospel  has  been  preached, 
are  only  a  small  remnant;  just  as  it  was  with  Israel,  the  greater  part 
of  whom  died  on  the  passage  to  Canaan,  while  those  who  were  left  of 
the  sword  found  grace  in  the  wilderness.  Jer.  xxxi.  2.  Thus  it  was 
after  the  destruction  of  the  old  world  ;  God  accepted  of  Noah's  ofTering, 
and  was  very  gracious  to  the  remnant  that  were  left.  In  this  manner 
he  deals  with  the  heathen  nations,  reserving  his  mercy  for  them  to  the 
later  periods  of  the  world,  when  the  residue  shall  bo  encouraged  to  seek 
the  Lord. 

6.  The  success  of  this  great  undertaking,  in  sending  the  gospel  to  the 
gentiles,  is  secured  by  the  omnipotence  of  God,  "  who  doeth  all  these 
things."  The  obstacles  are  sufficiently  numerous  to  defeat  every 
human  effort,  and  to  damp  the  zeal  of  the  most  ardent  and  aspiring; 
but  it  is  the  Lord's  work,  and  in  his  hands  it  can  never  fail.  It  is  his 
to  build  again  the  tabernacle  of  David,  and  to  raise  up  the  ruins  thereof: 
even  the  Lord,  who  doeth  all  these  things.  Isai.  ix.  7., 


313 

II.  Consider  the  encouragement  arising  from  hence  to  seek  the  Lord, 
even  all  ihe  gentiles  upon  whom  his  name  is  called. 

1.  We  live  in  the  times  of  (he  Messiah,  under  the  reiffn  of  grace  and 
mercy,  when  every  one  that  seeketh  findeth.  Formerly,  if  any 
among  the  gentiles  sought  the  Lord,  il  was  like  feeling  after  him,  as 
men  who  had  lost  their  way,  and  were  left  in  the  dark.  Acts  xvii.  27. 
But  now  under  the  light  of  the  gospel  the  path  is  made  plain,  and  our 
feet  are  guided  into  ihe  way  of  peace,  Luke  i.  79.  The  world  was  lost 
in  a  labyrinth  of  sin  and  error,  hut  God  has  cast  up  a  way  of  return  ; 
prophets  and  apostles  have  gathered  out  the  stones,  and  set  up  the  way- 
mark.  Hence  our  encouragement  to  seek  him  in  the  name  of  Jesus, 
who  alone  is  the  way  to  God, 

2.  We  who  are  now  alive  upon  the  earth  are  the  residue  of  men,  a 
kind  of  surviving  remnant,  for  whom  special  mercy  is  reserved. 

God  has  taken  pity  on  us,  and  we  should  have  pity  on  ourselves.  Con- 
sider what  havoc  death  has  made  amongst  mankind,  what  multitudes 
have  perished  in  their  sins,  and  become  a  prey  to  Satan.  We  are  like 
the  six  hundred  Benjamites,  who  escaped  the  general  destruction.  Judges 
XX.  47.  God  is  calhng  to  us,  and  speaking  words  of  peace,  inviting  us 
to  seek  his  face,  and  promising  abundantly  to  pardon.   Isai.  Iv.  6,  7. 

3.  The  residue  of  men  in  the  latter  day  appear  to  be  reserved  by  the 
Lord,  for  a  pccvliar  people  to  himself,  and  on  whom  he  will  show  more 
abundant  mercy.  All  the  grace  that  has  been  before  displayed, 
is  only  like  the  drops  before  the  .shower,  when  the  Lord  will  pour  water 
upon  him  that  is  thirsty,  and  floods  upon  the  dry  ground.  Our  encour- 
agement therefore  to  seek  him  is  increased,  seeing  that  upon  us  the  ends 
of  the  world  are  come. 

4.  The  example  of  those  who  have  sought  the  Lord,  should  excite  us 
to  emulation.  There  were  children  in  our  Lord's  time,  who 
cried  hosanna  to  the  Son  of  David,  let  this  excite  those  who  are  young 
in  years  to  do  the  same.  Publicans  and  sinners  entered  into  the  king- 
dom of  God,  let  this  encourage  the  chief  of  sinners  to  plead  for  mercy  ; 
let  this  also  provoke  the  sober  and  devout  to  seek  the  salvation  of  their 
souls,  lest  publicans  and  harlots  enter  into  the  kingdom  of  God  before 
them. 


IMPORTANCE  OF  INVIGORATED  PIETY. 

That  he  would  grant  you,  according  to  the  riches  of  his  glory,  to 
be  strengthened  with  might  by  his  Spirit  in  the  inner  man. — Ephesians 
iii.  16. 

This  is  part  of  Paul's  prayer  for  the  church  at  Ephesus,  and  not  for 
them  only,  but  for  the  people  of  God  in  all  future  ages.     The  passage 


314 

is  rich  and  full  of  meaning,  and  the  blessing  prayed  for  is  of  unspeaka- 
ble importance. 

I.  Explain  the  import  of  the  petition,  or  what  it  is  to  be  "  strengthened 
with  might  b}'^  his  spirit  in  the  inner  man," 

Might  in  the  "  inner  man  "  is  here  contrasted  to  that  which  belongs  to 
the  outward  man,  or  mere  bodily  strength.  Samson  had  much  of  the 
latter,  and  but  little  of  tho  former.  It  does  not  consist  however  in  mental 
energy  merely,  or  strength  of  intellect,  Solomon  was  a  man  of  good 
understanding,  and  of  a  strong  rnind,  yet  he  possessed  but  little  of  what 
the  apostle  prays  for.  It  is  spiritual  might  that  is  here  intended, 

such  as  is  peculiar  to  real  christians,  and  communicated  by  the  spirit  of 
God.  Every  thing  spiritual  or  holy  is  ascribed  to  his  spiritual  influence 
and  he  it  is  that  worketh  all  our  works  in  us. 

Spiritual  might  in  general  signifies  a  vigorous  state  of  soul ;  it  is  to  be 
strong  in  the  Lord,  and  in  the  power  of  his  might ;  to  be  strong  in  the 
grace  that  is  in  Christ  Jesus.  It  is  to  have  all  the  affections  in  lively  ex- 
ercise, and  to  enjoy  spiritual  prosperity. 

1.  If  we  are  strengthened  with  might  in  the  inner  man,  it  will  appear 
in  the  manner  imohich  ice  discharge  religious  duties.  The  same  at- 
tention may  in  general  be  paid  to  them,  but  there  will  be  a  great  differ- 
ence in  the  manner  of  performing  them.  If  strengthened  with  might,  it 
will  be  our  meat  and  drink  to  do  the  will  of  God  ;  but  if  otherwise,  it 
will  be  a  dull  and  heavy  task.  If  wanting  in  spiritual  energy,  we  shall 
feel  most  alive  in  public  duties,  which  come  under  the  notice  of  others ; 
but  if  our  souls  prosper,  we  shall  feel  most  at  home  in  secret  duties,  and 
those  which  arc  most  spiritual.  There  may  be  various  motives  to 
quicken  us  in  public  exercises  which  can  have  no  influence  on  those  of  a 
private  nature;  and  it  is  in  these  that  spiritual  might  is  most  evident. 
He  whose  religion  is  on  the  decline,  discharges  every  duty  by  halves, 
with  coldness  and  indifference;  but  if  possessed  of  spiritual  energy,  we 
shall  be  like  Caleb  and  Joshua,  who  '  followed  the  Lord  fully.'  This 
difference  may  be  seen  in  David  and  Solomon,!  Kings  xi.  3:  inManas- 
seh  and  Josiah,  2  Kings  xxiii.  25. 

2.  It  will  appear  in  the  manner  in  which  we  resist  temptation. 

All  men  are  exposed  to  temptation,  and  it  is  common  to  all  good  men  to 
resist  it ;  but  there  is  a  great  difference  in  the  manner  of  doing  it.  If 
our  souls  are  in  a  weak  and  declining  state,  we  shall  easily  be  overcome, 
or  induced  to  yield  ;  at  best  the  resistance  will  be  but  feeble,  scarcely 
amounting  to  a  decided  victory.  But  if  strengthened  with  might  by  his 
Spirit  in  the  inner  man,  the  temptation  will  be  made  to  flee,  without  a 
parley  or  a  truce.  With  Jesus  we  shall  say.  Thus  it  is  written :  and 
with  Joseph,  Mow  shall  I  do  this  great  wickedness,  and  sin  against  God. 

3.  It  will  be  seen  in  the  manner  in  which  we  bear  ajliction. 

If  strengthened  with  spiritual  might,  we  shall  bear  all  our  troubles  with 
patience  and  long-suffering.  Col.  i,  11.  Thus  it  was  with  the  apostles 
and  primitive  christians,  who  endured  a  great  fight  of  afflictions,  and  re- 
joiced even  in  tribulation,  counting  it  all  joy  to  meet  with  divers  tempta- 
tions and  trials.     But  if  in  a  declining  state  we  shall  sink  under  every 


315 

burden,  and  faint  when  we  are  rebuked  of  him,  or  else  despise  ihc  chas- 
tening of  the  Lord.  llcb.  xii.  5.  Prov.  xxiv.  10. 

4.  The  sense  we  have  of  ovr  own  iveakness,  will  show  in  what  de- 
gree we  arc  strengthened  from  above.  When  I  am  weak,  says 
the  apostle,  then  am  I  strong.  Tiiis  is  one  of  the  mysteries  of  true  re- 
ligion, but  every  experimental  cl)ristian  understands  it.  Peter  was 
never  weaker  than  when  confident  of  his  own  strength,  nor  Paul 
stronger  than  when  he  felt  himself  to  be  nothing;  for  then  it  was  that 
the  power  of  Christ  rested  upon  him.  2  Cor.  xii.  9.  Therefore  let  him 
that  ihinketh  he  standeth,  take  heed  le^st  he  fall.  A  sense  of 
weakness  leads  to  prayer,  and  this  is  calling  in  aid  from  above.  It  also 
shows  the  need  of  watchfulness,  and  this  is  a  preservative  from  evil. 

11,  Consider  the  desirableness  of  the  blessing  prayed  for. 

Paul  would  not  have  been  so  earnest  and  importunate  for  any  infe- 
rior blessing.  Or  if  to  be  converted,  and  brought  into  a  state  of  salva- 
tion, were  all  that  is  necessary  or  desirable,  he  would  have  prayed  for 
this  only ;  but  he  was  solicitous  that  great  grace  might  rest  upon 
them  all. 

1.  By  our  being  thus  strengthened,  God  is  more  especially  glorified. 

If  we  have  believed  through  grace,  it  is  a  great  mercy ;  but  if 
strong  in  faith,  we  shall  give  glory  to  God.  He  taketh  pleasure  in  them 
that  fear  him,  in  them  that  hope  in  his  mercy;  but  more  still  if  we 
abound  in  hope,  through  the  power  of  the  Holy  Spirit.  It  is  the  strong 
and  vigorous  christian  that  does  honour  to  the  gospel. 

2.  The  Lord  generally  grants  success  to  a  vigorous  and  well-directed 
zeal  in  his  cause,  and  will  not  suffer  our  labour  to  be  in  vain.  It 
was  thus  that  Hezekiah  prospered,  for  he  did  every  thing  with  all  his 
heart.  2  Chron,  xxxi.  21.  This  is  of  great  importance  especially  in 
the  ministry  of  the  word  ;  for  it  is  not  intellectual  ability,  either  natural 
or  acquired,  but  spiritual  might,  that  is  the  grand  prerequisite  and  the 
surer  sign  of  success.  In  aid  of  this  great  undertaking  nothing  is  a 
more  powerful  auxiliary  than  the  exhibition  of  a  lively  and  vigorous 
piety  among  the  followers  of  Christ,  who  by  this  means  attest  the  reality 
and  interesting  nature  of  the  gospel.  2  Cor.  iii.  2. 

3.  Being  strengthened  with  might  m  the  inner  man,  will  also  give  us 
a  capacity  for  understanding  the  gospel,  ver.  17 — 19.  A  saving 
and  extensive  acquaintance  with  divine  truth  is  best  promoted  by  a 
spiritual  and  humble  frame  of  heart,  for  spiritual  things  are  spiritually 
discerned.  1  Cor.  ii.  14.  It  is  this  state  of  mind  that  enables  us  to  see 
the  moral  beauty  and  excellence  of  the  word  of  (lod,  and  to  be  delighted 
with  its  richness. 

4.  Being  strong  in  the  Lord  will  render  us  useful  in  the  world,  and 
enable  us  to  carry  a  savour  of  religion  about  us.  It  was  thus 
with  primitive  believers,  who  were  seen  to  bear  the  image  of  the  Saviour. 
Acts  iv.  13.  A  christian  who  declines  in  spirituality,  instead  of  grow- 
ing stronger  and  stronger,  can  do  but  little  good  in  the  world  ;  for  if  the 
salt  has  lost  its  savour,  wherewith  shall  it  be  salted.  Matt.  v.  13. 


316 

Finally:  As  the  blessing  implored  is  iinspeakal)Iy  desirable,  so  we 
have  every  encouragement  to  seek  it.  God  is  rich  in  rnercy,  and  he 
gives  according  lo  his  riches.  Phil.  iv.  19. 


ATTENTION  DEMANDED  BY  THE  GOSPEL. 

To  day  if  you  will  hear  his  voice,  harden  not  your  heart,  as  in  the 
provocation,  and  as  in  the  day  of  temptation  in  the  wilderness. — 
Psalm  xcv.  7,  8. 

The  past  conduct  of  Israel  and  their  end,  are  here  adduced  as  a  warn- 
ing to  those  in  David's  time,  who  were  the  professed  worshippers  of  the 
true  God,  ver.  7.  Paul  also  addresses  the  same  warning  to  professors 
in  his  day,  and  sets  before  them  the  same  example  of  unbelief.  Heb,  iii. 
7,  8.  May  not  we  likewise  do  the  same,  and  consider  the  warning  as 
addressed  to  every  worshipping  assembly?  The  congregation  of  Israel 
were  not  all  true  believers,  nor  were  the  Hebrew  christians  whom  Paul 
addressed  ;  yet  they  professed  to  be  the  sheep  of  God's  pasture.  You 
also  dwell  where  the  shepherd  dwells,  and  where  his  voice  is  heard;  to 
you  therefore  is  the  language  of  the  text  addressed. 

I.  Explain  the  exhortation  :  "  To  day  if  ye  will  hear  his  voice  " — 

The  gospel  is  here  supposed  to  be  the  voice  of  God.  Here  it  is  that 
he  proclaims  his  glory,  the  excellence  and  goodness  of  his  holy  law,  the 
evil  and  demerit  of  sin.  At  the  same  time  this  voice  from  heaven  pro- 
claims to  us  a  way  of  escape,  and  warns  us  to  flee  from  the  wrath  to 
come.  It  calls  us  to  repent,  and  believe  in  Jesus,  as  the  only  name 
given  under  heaven  whereby  we  must  be  saved,  warning  us  also  that 
there  remaineth  no  more  sacrifice  for  sin.  Its  language  to  the  thought- 
less and  unconcerned,  is  like  that  addressed  to  Jonah :  And  now  what 
meanest  thou  ?  Arise  and  call  upon  thy  God.  To  those  who  are  living 
at  a  distance  from  God  it  says.  Seek  ye  the  Lord  while  he  may  be 
found.  To  all  who  are  destitute  of  true  wisdom  it  calls,  Oh  ye  simple, 
when  will  ye  be  wise?  And  to  those  who  listen  with  tenderness  it  gives 
the  kind  assurance,  Him  that  cometh  I  will  in  no  wise  cast  out. 

Again :  As  the  gospel  is  the  voice  of  God,  so  you  are  required  to 
hearken  to  it.  You  are  left  indeed  to  your  choice,  whether  you  will 
hear  it  or  not.  Life  and  death  are  set  before  you  :  choose  ye  this  day 
whom  ye  will  serve.  But  whether  you  will  hear  or  whether  you  will 
forbear,  the  obligations  you  are  under  to  hearken  to  his  voice,  and  the 
consequences  of  refusing  to  do  so,  must  be  faithfully  staled. 

To  "  hear  his  voice"  then,  is  not  merely  to  attend  the  preaching  of 
the  gospel;  it  is  to  obey,  as  well  as  to  hearken.  It  is  so  to  hear  that 
your  souls  may  live ;  to  hear  with  affection  and  delight,  and  to  receive 
the  truth  in  love. 


317 

If  ye  will  hear  his  voice,  "  harden  not  your  heart."  A  tender  heart 
is  like  the  good  ground,  susceptible  of  the  word  ;  while  a  hard  heart, 
on  the  contrary,  prevents  the  access  of  truth,  and  renders  it  ineffectual. 

More  particularly — 

1.  Beware  of  an  unbelieving  or  doubting  state  of  miiid,  respecUng 
the  truth  and  reality  of  the  word  of  God.  Some  who  attend  the 
gospel  have  no  settled  conviction  of  its  divine  authenticity;  they  neither 
admit  nor  positively  deny  it,  but  are  hesitating  and  halting  between  two 
opinions ;  and  thus  the  heart  is  hardened  against  conviction.  This  was 
the  case  with  many  of  the  Hebrews,  who  seemed  not  to  know  whether 
the  gospel  was  true  or  not.  This  is  a  most  ruinous  state  of  mind,  for 
it  leads  on  to  hardness  of  heart,  and  a  final  rejection  of  the  truth.  Be- 
ware  then  of  hesitating,  till  you  find  the  gospel  to  be  true,  to  your  cost. 

2.  Be  careful  not  to  evade  the  intentions  of  the  gospel,  but  consider 
it  as  it  really  is,  as  truly  and  certainly  addressed  to  you  individually,  as 
if  you  were  the  only  persons  immediately  interested  in  it.  There 
is  a  great  proneness  to  escape  the  convictions  which  the  word  is  adapted 
to  produce,  by  transferring  it  to  others,  instead  of  applying  it  to  our- 
selves ;  and  by  this  means  the  heart  is  insensibly  hardened,  till  it  ac- 
quires an  unyielding  obduracy.  It  is  the  evident  intention  of  God's 
word,  when  it  commands,  or  threatens,  or  invites,  that  you  should  con- 
sider it  as  directly  spoken  to  you;  and  if  not  thus  regarded,  it  is  ren- 
dered of  none  effect.  In  this  way  the  Israelites  provoked  God,  speak- 
ing by  his  servant  Moses ;  and  for  this  they  perished  in  the  wilderness. 

3.  Tremble  at  the  thought  of  standing  it  out  against  God,  and  set- 
ting at  nought  his  blessed  gospel.  Some  have  even  presumed 
to  do  this,  and  would  have  none  of  his  counsel.  Pharaoh  refused 
to  hearken;  and  though  sometimes  he  appeared  to  be  alarmed,  yet  his 
fears  went  off" again,  till  at  length  his  heart  was  hardened  lo  his  destruc- 
tion. Dread  a  state  of  habitual  indifference  and  neglect,  lest  you  should 
be  given  up  of  God  for  ever. 

4.  Take  heed  of  making  light  of  present  privileges  and  opportunities. 

This  was  the  ruin  of  the  people  of  Israel ;  they  made  light  of 
all  the  wonders  God  had  wrought,  in  Egypt  and  in  the  wilderness ; 
and  though  he  fed  them  with  manna  from  heaven,  their  souls  loathed  the 
light  food ;  till  at  last  he  swore  in  his  wrath,  that  they  should  not  enter 
into  his  rest.  Your  privileges  however  are  much  greater  than 

theirs;  you  live  under  the  reign  of  grace,  have  better  promises,  and 
brighter  hopes  than  they.  You  have  also  greater  advantages  than  those 
of  most  other  nations;  you  have  the  Scriptures,  which  others  have  not ; 
a  preached  gospel,  which  others  have  not.  Beware  of  making  light  of 
all  these  inestimable  privileges.  The  salvation  set  before  you  is  a  great 
one,  and  attended  with  an  accumulation  of  evidence;  beware  of  neglect- 
ing it,  and  of  turning  away  from  that  voice  which  now  speaks  to  you 
from  heaven.  Heb.  ii.  3,  4.  xii.  25. 

II.  Offer  a  few  motives  lo  enforce  the  exhortation. 

1 .  Remember  you   now  have  opportunities  of  hearing  God's  voice, 
sounding  in  his  word  ;  and  whatever  be  the  use  that  any  one  may  make 
Vol.  II.         41 


318 

of  it,  the  privilege  itself  is  inestimable.  The  opportunities  now  so  richly- 
enjoyed  may.  not  be  long  continued :  if  therefore  ye  will  hear  his  voice, 
harden  not  your  hearts.  2  Cor.  vi.  2. 

2.  God  demands  speedy  attention,  and  a  speedy  answer.  It  is  "  to 
day  "  you  are  required  to  consider,  and  to  obey  his  voice.  Perhaps  you 
may  not  have  another  day  for  it ;  and  your  silence  or  indifference  will 
be  considered  as  a  rejection  of  the  divine  counsel.  To  day  is  the  only 
time  you  can  call  your  own;  yesterday  is  past  for  ever,  to-morrow  may 
never  come.  Prov.  xxvi.  1. 

3.  If  you  should  harden  your  heart,  consider  the  consequences. 
Who  hath  hardened  himself  against  God  and  prospered?^  Job  ix.  4. 
Pharaoh  is  left  as  a  warning  to  all  incorrigible  sinners. 

4.  If  you  hearken  not  to  the  voice  of  God,  you  will  never  enter  into 
his  rest.  Recollect  the  fate  of  the  Israelites,  who  perished  through  un- 
belief. Heb.  iii.  18,  19.  iv.  1. 

5.  Remember  it  is  not  even  now  too  late,  though  you  have  never  at- 
tended to  his  voice  before.  Even  "  to  day  "  he  waiteth  to  be  gracious, 
and  will  pour  out  of  his  Spirit  upon  you,  if  you  turn  at  his  reproof. 
Prov.  i.  23. 


VISIBLE  EFFECTS  OF  THE   GRACE  OF  GOD. 

And  they  sent  forth  Barnabas,  that  he  should  go  as  far  as  Antioch: 
who  when  he  came,  and  had  seen  the  grace  of  God,  loas  glad,  and 
exhorted  them  all,  that  with  purpose  of  heart  they  ivould  cleave  unto 
the  Lord.— Acts  xi.  22,  23. 

In  reading  the  Acts  of  the  apostles  it  is  interesting  to  observe  the  pro- 
gress of  the  gospel,  and  how  even  persecution  itself  is  made  subservient 
to  that  design,  ver.  19.  How  pleasant  also  to  see  the  men  of  Cyprus 
and  Cyrene  preaching  Christ  to  the  gentiles,  whom  the  Jewish  converts 
had  overlooked,  and  preaching  too  with  great  success,  ver.  21. 
Tidings  of  this  good  work  having  reached  the  church  at  Jerusalem, 
they  sent  forth  Barnabas  to  superintend  and  to  comfort  those  who  had 
believed. 

Three  things  may  be  noticed  in  the  conduct  of  Barnabas,  on  his  ar- 
rival at  the  city  of  Antioch — What  he  saw — what  he  felt — and  what 
he  did. 

1.  Observe  what  Barnabas  saw  :  "  the  grace  of  God." 

1.  In  some  sense  the  grace  of  God  is  invisible,  and  not  to  be  seen. 
It  is  a  secret  influence  upon  the   mind,  the  influence  of  the 
Holy  Spirit.     The  world  sees  it  not,  and  it  knows  us  not.     It  creates  a 
bitterness  which  the  heart  only  knows,  and  a  joy  that  the  stranger  inter- 
meddles not  with.  In  some  sense,  the  grace  of  God  is  hidden 


319 

from  the  party  possessing  it :  he  feels  the  effects,  yet  thinks  and  knows 
but  little  about  the  cause.  He  is  drawn,  but  does  not  see  theliand  that 
draws  him.  Hence  the  awakened  sinner  wonders  to  find  the  bible  a 
new  book,  and  thinks  any  one  must  see  what  he  sees.  But 

though  the  grace  of  God  is  itself  invisible,  its  effects  are  sufficiently  man- 
ifest. It  may  often  be  seen  in  the  countenance,  mien,  and  aspect  of  the 
party,  always  in  the  spirit  and  conduct. 

2.  There  are  times  when  the  grace  of  God  is  especially  to  be  seen 
amongst  a  people,  more  than  at  other  seasons.  If  Barnabas  had 
visited  Ephesus  or  Laodicea  at  a  later  period,  he  would  have  seen  but 
little  of  the  grace  of  God.  He  that  walks  among  the  seven  golden  can- 
dlesticks, saw  but  little  of  the  power  of  religion  in  these  churches.  The 
same  may  be  said  of  many  that  arc  called  christian  congregations.  In 
some  of  them  we  behold  nothing  but  formality,  a  valley  of  dry  bones, 
exceeding  dry.  But  there  are  times  when  the  grace  of  God  may 
evidently  be  seen  amongst  a  people,  when  there  is  a  shaking  among  the 
dry  bones,  and  they  are  clothed  with  flesh  and  sinews, 

3.  There  also  are  individuals,  in  whom  we  see  mvch  more  of  the 
grace  of  God  than  in  others.  There  are  some  who  are  considered 
as  christians,  and  perhaps  they  may  be  so,  yet  very  little  of  the  grace 
of  God  can  be  seen  in  them,  but  much  carnality  and  worldly  minded- 
ness.  Others  of  whom  we  know  but  little,  are  thought  to  be  good  peo- 
ple;  but  if  they  be,  their  christianty  is  not  very  apparent.  Some 
there  are  however,  in  whom  it  may  readily  be  discovered ;  not  by  their 
forwardness  to  talk,  but  by  much  belter  symptoms  than  this. 

(1)  In  some  a  great  change  o^  character  and  conduct  is  visible,  as 
in  Saul  the  persecutor,  Zaccheus  the  publican,  and  many  others.  They 
were  once  afar  off,  but  are  now  made  nigh;  once  unrighteous  and  un- 
holy, but  are  now  sanctified,  and  justified,  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God.     1  Cor.  vi.  10,11. 

(2)  There  are  others  of  a  more  reputable  character,  in  whom  the 
change  is  less  obvious  or  intrusive,  yet  it  may  clearly  be  seen.  There 
is  something  in  their  manner  of  speaking  that  betrays  them,  something 
in  the  manner  of  hearing  the  word  that  bespeaks  an  altered  state  of 
mind.  They  formerly  were  careless,  or  if  not,  they  were  unimpressed  ; 
but  now  that  the  heart  of  stone  is  taken  away,  the  truth  sinks  deep  into 
their  souls.  In  their  behaviour  too,  the  grace  of  God  is  visible. 
They  were  civil,  and  perhaps  polite  before  ;  but  now,  tender  and  affec- 
tionate, their  words  are  full  of  meaning,  the  language  of  the  heart. 
The  interest  they  feel  in  the  gospel  of  Christ,  in  its  success,  and  the  con- 
version of  souls  ;  the  love  they  manifest  towards  the  brethren,  their  ten- 
derness of  conscience,  zeal,  patience  under  afflictions  and  reproaches, 
all  give  evidence  of  the  grace  of  God  that  is  in  them. 

II.  What  Barnabas  felt :  «'  he  was  glad." 

It  would  fill  him  with  joy  to  see  any  brought  to  the  knowledge  of  the 
truth,  but  to  see  the  gentiles  embracing  the  Saviour  was  quite  a  new 
scene.  He  had  long  dwelt  among  them,  though  himself  a  Jew,  but  had 
witnessed  nothing  of  the  kind  before. 


320 

What  can  afford  greater  joy  to  a  faithful  minister,  than  to  see  the 
grace  of  God  among  his  people,  especially  in  those  of  the  rising  genera- 
tion. I  have  no  greater  joy,  said  an  apostle,  than  to  hear  that  my  chil- 
dren walk  in  truth.  3  John  4.  To  see  it  also  in  the  aged,  bringing 
forth  the  peaceable  fruits  of  righteousness,  and  encircling  them  with  a 
crown  of  glory,  is  of  itself  a  rich  reward.  Even  the  occasional  visit 
of  such  a  man  as  Barnabas,  to  a  spiritual,  zealous  and  affectionate  peo- 
ple, is  sufficient  to  gladden  his  heart. 

It  is  some  pleasure  to  see  gifts  rising  up  in  the  church,  promising  fu- 
ture usefulness,  and  to  behold  multitudes  attend  the  word;  but  to  wit- 
ness the  effects  of  divine  grace  on  their  hearts  and  lives,  is  far  more 
interesting.  This  it  is  that  forms  a  bond  of  union,  and  gives  an  earnest 
of  future  glory.  Where  we  see  the  grace  of  God,  we  also  see  the  heirs 
of  immortality  and  eternal  life. 

III.  What  he  did  :  "  he  exhorted  them  all,  that  with  purpose  of  heart 
they  would  cleave  unto  the  Lord." 

Having  been  brought  to  the  knowledge  of  the  truth,  our  immediate 
concern  is  to  persevere  in  a  decided  attachment  to  the  Saviour,  and  to 
follow  the  Lamb  whithersoever  he  goeth.  Grace  does  not  supersede 
great  exertions,  diligence,  and  watchfulness;  riiose  only  who  endure  to 
the  end  shall  be  saved. 

No  sooner  does  a  sinner  embrace  the  gospel,  than  there  are  many 
things  which  tend  to  draw  him  aside  from  it.  Our  forefathers  met  with 
great  persecution,  which  required  them  wiih  purpose  of  heart  to  cleave 
unto  the  Lord.  We  are  meeting  with  worldly  objects  to  draw  off  our 
attention,  and  alienate  our  hearts  from  God.  Like  the  Hebrews  and 
Galatians,  some  are  shaken  with  false  doctrine,  and  drawn  aside  from 
the  simplicity  of  the  gospel.  There  is  great  need  therefore  for  the  ex- 
hortation, which  Barnabas  addressed  to  those  who  had  received  the  grace 
of  God  in  truth.  In  all  our  trials  it  becomes  us  to  exhort  one  another 
daily,  and  to  suffer  the  word  of  exhortation  ;  to  attend  constantly  upon 
the  means  of  grace,  and  to  give  all  diligence  to  make  our  calling  and 
election  sure.  2  Pet.  i.  10,  11. 


SALUTARY  INFLUENCE  OF  THE  SCRIPTURES. 

Concerning  the  works  of  men,  by  fhe  word  of  thy  lips  I  have  kept  me 
from  the  paths  of  the  destroyer. — Psalm  xvii.  4. 

It  was  foretold  from  the  beginning  that  there  should  be  enmity  be- 
tween the  seed  of  the  woman  and  the  seed  of  the  serpent,  and  so  it  has 
been  all  along  to  this  day.  Much  of  this  was  seen  in  the  early  part  of 
David's  life:  not  only  did  Saul  hate  him,  but  there  was  a  party  ever 


321 

ready  to  accuse  him  of  mischievous  designs.  Against  these  David 
makes  his  appeal,  and  desires  that  his  sentence  might  come  forth  from 
the  divine  presence,  ver.  1 — 3.  The  text  is  also  a  part  of  this  appeal^ 
attesting  the  circumspection  and  uprightness  of  his  conduct. 

I.  The  object  of  David's  meditation  was  "  the  works  of  men,"  and 
"  the  paths  of  the  destroyer." 

He  observed  the  ways  of  the  world,  and  the  courses  which  wicked 
men  pursued,  in  order  to  learn  instruction  from  it.  Let  us  do  the  same, 
and  we  shall  see  what  the  works  of  men  will   lead  to. 

1.  The  paths  that  some  walk  in  are  destructive  to  the  wellbeing  of 
society.  Such  are  the  paths  of  those  who  live  in  open  and  fla- 
grant sins  ;  the  way  of  drunkards  and  profane  persons,  of  liars,  perse- 
cutors and  oppressors.  Their  paths  are  an  inroad  upon  the  peace  and 
order  of  society,  and  lead  directly  to  misery  and  destruction.  Yet  in 
these  paths  multitudes  are  walking,  and  draw  others  after  them,  till  they 
fall  together  into  the  pit  of  perdition. 

2.  The  paths  of  others  are  destructive  to  their  temporal  interests. 
They  are  ruinous  to  their  peace,  their  comfort,  their  health,  and  even 
life  itself.  The  same  sins  by  which  they  ruin  others,  they  also  ruin 
themselves.  Who  hath  woe,  who  hath  sorrow,  who  hath  contentions, 
who  hath  babbling,  who  hath  wounds  without  cause?  They  that  tarry 
long  at  the  wine,  they  that  go  to  seek  mixed  wine.  Prov.  iii.  '-29,  30. 
Destruction  and  misery  are  in  the  way  of  the  wicked,  and  the  way  of 
peace  have  they  not  known ;  while  godliness  has  the  promise  of  this 
life,  as  well  as  of  that  which  is  to  come. 

3.  All  the  paths  of  sin  are  destructive  to  the  soul,  and  will  lead  to 
final  ruin.  Every  sinner  is  self- destroyed.  He  is  already  ex- 
posed to  the  wrath  of  God  as  the  lawgiver ;  and  by  a  perseverance  in 
sin,  and  a  rejection  of  the  gospel,  he  is  ruined  not  only  in  desert,  but 
also  in  fact.  It  is  not  merely  the  profligate  that  is  in  danger  of  destruc- 
tion, though  that  is  most  obvious;  the  path  of  the  self-righteous  leads  to 
the  same  issue,  for  it  turns  aside  from  the  only  way  of  salvation.  If 
there  be  any  evil  way  in  us,  it  will  prevent  our  walking  in  the  way  that 
is  everlasting. 

II.  The  use  which  David  made  of  his  observations  on  the  ways  and 
works  of  men  :  it  was  to  "  keep  himself  from  the  paths  of  the  de- 
stroyer." 

He  made  the  same  use  of  these  things  as  a  pilot  would  of  rocks  and 
shoals,  in  his  passage  through  the  ocean  ;  he  observed  them  in  order  to 
avoid  them.  Some  consider  the  works  of  men  only  to  expose  and  cen- 
sure them,  and  others  only  to  revenge  and  punish;  but  David  to  learn 
wisdom,  and  to  guide  his  way. 

The  proper  use  then  to  be  made  of  the  wickedness  we  see  in  the  world 
is  to  keep  ourselves  from  it,  or  to  notice  it  only  for  the  purpose  of  avoid- 
ing it ;  this  will  be  to  extract  good  out  of  evil,  and  sweetness  out  of  the 
strong.     He  that  taks  a  proper  view  of  the  depravity  of  mankind,  will 


322 

perceive  in  others  its  odiousness  and  its  issue.     In  numerous  instances 
we  see  to  what  it  brings  men  even  in  this  world  ;  to  infamy,  disease,  and 
death  ;  often  to  a  miserable  and  ignominious  death- 
Ill.  The  means  by  which  David  was  preserved  from  the  evils  of  the 
world,  namely,  "  by  the  word  of  thy  lips." 

We  may  see  what  effect  the  word  of  God  has  upon  individuals,  and 
upon  society  at  large,  by  comparing  the  state  of  public  morals  as  exist- 
ing with  or  without  a  divine  revelation. 

See,  for  example,  what  paganism  has  produced  in  all  its  forms,  where 
the  Scriptures  are  unknown.  See  what  Mahomedanism  and 

papal  superstition  have  produced,  where  the  Scriptures  have  been  with- 
held, and  they  have  taught  for  doctrine  the  commandments  of  men. 
See  what  is  the  state  of  those  families  and  individuals,  where 
the  word  of  God  is  disregarded.  On  the  other  hand,  witness 

its  effects  wherever  it  is  read  and  understood,  and  cordially  embraced. 
What  multitudes  have  been  reclaimed  from  the  paths  of  the  destroyer, 
both  in  christian  and  in  heathen  countries,  by  the  free  circulation  of  the 
Scriptures.  In  numberless  instances  *  the  word  of  God  has  been  quick 
and  powerful  to  convince  of  sin,  and  equally  explicit  in  directing  to  the 
only  remedy.  By  taking  it  as  a  light  unto  our  feet,  and  a  lamp  unto 
our  paths,  multitudes  have  shunned  the  paths  of  the  destroyer;  have 
walked  with  God  through  life,  and  finished  their  course  with  joy. 

We  may  now  observe  how  it  is  that  the  word  of  God  tends  to  pre- 
serve us  from  the  paths  of  the  destroyer — 

1.  By  the  ■purity  of  its  precepts.  These,  if  we  love  them, 
will  keep  us  in  the  hour  of  temptation.  It  was  in  this  way  that  our 
Lord  repelled  the  tempter ;  and  if  we  succeed,  we  must  take  the  sword 
of  the  Spirit.  The  first  sin  was  introduced  into  the  world  by  doubting 
the  truth  of  God's  word,  the  enemy  having  insinuated  that  the  offenders 
should  not  surely  die;  let  us,  therefore,  take  heed  of  the  warnings  which 
God  has  given  us  "  by  the  word  of  his  lips."  If  allured  by  the  present 
evil  world,  or  by  the  company  of  ungodly  men,  let  us  remember  what 
is  written.     Prov,  iv.  14,  15.     Col.  iii.  2.     1  John  ii.  15. 

2.  By  the  awfulness  of  its  threatenings,  it  is  adapted  to  keep  us  from 
the  way  of  death.  If  we  converse  much  with  the  Scriptures, 
we  shall  stand  in  awe,  and  sin  not.  Our  Lord  denounced  awful  threat- 
enings of  condemnation  and  destruction,  in  order  to  deter  us  from  the 
commission  of  sin,  and  laid  his  prohibitions  on  the  indulgence  of  every 
evil  thought. 

3.  By  the  impressive  examples  it  has  left  on  record,  in  numerous  in- 
stances. In  the  case  of  Lot  we  see  the  consequences  of  worldly 
mindedness,  and  also  of  intemperance.  In  the  case  of  David  the  effects 
of  sensuality,  and  of  luxurious  ease.  In  the  instance  of  Peter,  the 
danger  of  self-confidence,  and  going  in  the  way  of  temptation.  In  Je- 
hoshaphat  we  see  the  consequence  of  sinful  and  worldly  connections  : 
he  formed  an  alliance  with  Ahab,  and  lost  his  life  in  battle.  All  these 
are  fearful  examples,  and  written  for  our  admonition,  on  whom  the  ends 
of  the  world  are  come.     1   Cor.  x.  11. 


323 

4.  By  its  glorious  doctrines,  we  are  also  kept  from  the  paths  of  sin. 

Nothing  renders  sin  so  supremely  odious  as  the  doctrine  of 
the  cross;  in  the  sutferings  of  Christ  we  see  it  in  all  its  native  deformi- 
ty, and  the  infinite  displeasure  of  God  against  it.  Every  doctrine  of  the 
gospel  is  according  to  godliness,  and  teaches  us  to  live  soberly,  right- 
eously, and  godly  in  the  present  evil  world  ;  but  it  is  by  the  cross  of 
Christ  that  our  sinful  affections  and  lusts  are  to  be  crucified,  and  the 
body  of  sin  destroyed.  If  the  love  of  Christ  does  not  keep  us  from 
evil,  nothing  will. 

5.  Its  precious  promises  afford  a  powerful  preservative  against  sin, 
and  by  them  it  is  that  we  escape  the  corruption  that  is  in  the  world 
through  lust.  2  Pet.  i.  4.  Let  us  but  keep  our  eye  upon  the 
promise  of  eternal  life,  and  it  will  wean  our  hearts  from  all  the  vanities 
of  time  and  sense.  Thy  word  have  I  hid  in  my  heart,  says  the  Psalm- 
ist, that  I  might  not  sin  against  thee  ;  and  if  the  word  of  Christ  dwell 
in  us  richly,  sin  shall  not  have  dominion  over  us.  This  is  the  only 
sovereign  antidote  for  the  moral  contagion  of  our  nature.     Gal.  v.  16. 


THE  SPIRITUAL  SEED  OF  ABRAHAM. 

Now  we,  brethren,  as  Isaac  was,  are  the  children  of  promise. — Gala- 

tians  iv.  28. 

It  is  affecting  to  observe  how  prone  we  are  to  turn  aside  to  error,  and 
what  early  attempts  were  made  to  corrupt  the  gospel.  The  Galatians, 
though  they  enjoyed  the  ministry  of  the  apostles,  and  avowed  the  warm- 
est attachment  to  Paul,  suffered  themselves  to  be  influenced  by  a  set  of 
judaising  teachers,  who  wanted  to  introduce  circumcision  as  necessary 
to  salvation.  So  long  as  it  was  attended  to  by  the  Jews  only,  and  not 
with  a  view  to  their  justification,  Paul  speaks  of  it  as  a  thing  indifferent, 
saying  that  neither  'circumcision  availed  any  thing,  nor  uncircumcision.' 
But  when  it  was  made  the  ground  of  a  sinner's  acceptance  with  God,  he 
regarded  it  as  subversive  of  the  whole  gospel.  He  accordingly  tells  the 
Galatians  that  they  had  '  fallen  from  grace,'  that  they  had  introduced 
'  another  gospel,'  and  that  with  such  views  '  Christ  would  profit  them 
notiiing.' 

The  leading  design  therefore  of  this  epistle  is  to  prove  that  we  are 
justified  by  faith,  and  not  by  the  works  of  the  law.  For  this  purpose 
the  apostle  alleges  that  Abraham  was  not  justified  by  works,  but  by 
faith  in  the  promised  Messiah  ;  and  that  all  his  spiritual  seed  were  to  be 
saved  by  faith  only,  iii.  8,  9.  That  the  covenant  made  with  Abraham 
was  more  ancient  than  the  Sinai  covenant,  and  could  not  be  disannulled 
by  it,  iii.  17.  That  the  same  doctrine  was  taught  even  by  the  historical 
events  in  Abraham's  family,  which  were  allegorical  in  their  meaning 
and  intent.     Hagar  and  her  son  answer  to  Jerusalem  that  now  is,  to  the 


324 

Jewish  church  in  a  state  of  bondage  under  the  law ;  and  Sarah  and  her 
son  to  the  heavenly  Jerusalem,  the  mother  o^  us  all,  iv.  24 — 26. 

I.  Briefly  explain  the  terms  in  the  text. 

1.  The  word  "  promise"  here  is  of  a  similar  import  with  the  gospel, 
of  which  Christ  is  the  sum  and  substance.  It  is  called  a  promise,  in 
contradistinction  to  the  law,  which  knows  nothing  of  undeserved  mercy. 
That  which  comes  as  the  reward  of  our  obedience  is  of  the  law ;  that 
which  is  of  grace  only,  is  matter  of  free  promise. 

2.  Isaac  is  said  to  have  been  "  the  child  of  promise,"  and  he  was  so 
in  two  respects  He  was  born,  not  according  to  the  ordinary  course  of 
nature,  but  given  by  the  special  promise  of  God  to  Abraham,  and 
brought  forth  by  the  extraordinary  power  of  God.  Next,  he  had  a  pe- 
culiar inheritance  given  him,  which  Ishmael  was  not  allowed  to  share. 
He  had  not  only  a  portion  in  Canaan,  but  the  promise  that  the  Messiah 
was  to  spring  from  him,  and  that  all  true  believers  should  be  reckoned 
as  his  spiritual  seed.  Rom.  ix.  7,  8. 

II.  Consider  the  leading  design  of  the  apostle,  which  is  to  show  that 
all  real  christians  become  such,  not  by  natural  descent,  but  by  the 
special  interposition  of  God ;  or  that  "  they  are  children  of  the  promise 
as  Isaac  was." 

We  are  not  christians  by  birth,  however  wise  or  holy  our  ancestors  may 
be ;  nor  by  education,  whatever  advantages  of  this  kind  we  may  have 
enjoyed.  Ishmael  had  both  these  on  his  side,  yet  had  no  part  in  the 
promise.  Believers  being  born  of  God,  is  as  much  out  of  the  common 
course  of  nature  as  the  birth  of  Isaac,  but  alike  essential  to  their  being 
heirs  of  the  promise  of  eternal  life. 

Hence  when  Abraham  understood  the  promise,  he  had  no  hope  from 
second  causes,  but  '  against  hope  believed  in  hope.'  Those  who  are 
eventually  born  of  God,  were  often  given  up  in  a  hopeless  case,  after 
various  means  had  been  used  in  vain  :  and  if  means  at  length  become 
effectual,  it  is  by  the  mighty  power  of  God.  John  i.  13.  James  i.  18. 

Isaac  was  not  only  born  by  the  extraordinary  interposition  of  God, 
but  this  was  according  to  promise,  that  at  the  set  time  Sarah  should 
have  a  son.  It  is  thus  also  in  regard  to  believers;  their  conversion  is 
according  to  the  promise  made  to  Christ  Jesus  before  the  world  began. 
Ephes.  i.  3,  4.  Titus  i.  2.  All  that  are  saved  were  promised  to  Christ 
as  the  reward  of  his  sufferings,  and  that  he  might  see  of  the  travail  of 
his  soul.  Isai.  xlix.  6.  liii.  10. 

Believers  were  not  only  given  in  promise  to  Christ,  but  also  to  the 
church,  and  to  Abraham,  whose  seed  they  are.  Often  did  God  promise 
to  the  church,  when  in  a  low  state,  a  glorious  increase  from  among  the 
gentiles ;  and  every  conversion  among  them  is  the  fulfilment  of  that 
promise.  Jer.  xvi.  19.  Ephes.  iii.  6.  Rom.  iv.  13. 

III.  Christians,  like  Isaac,  are  heirs  of  a  spiritual  inheritance. 


325 

1.  Their  inheritance  is  ^reat :  it  contains  all  tho  blessings  of  th« 
new  covenant,  of  salvation  and  eternal  life. 

2.  It  is  of  grace,  and  not  by  the  works  of  the  law.  All  is  a  free 
gift,  through  the  redemption  that  is  in  Christ  Jesus. 

3.  It  is  ch'ieBy  futvre,  and  only  partially  enjoyed  in  the  present 
world.  To  us  are  given  exceeding  great  and  precious  promises,  and  we 
must  live  by  faith  as  the  patriarchs  did,  who  were  strangers  and  pilgrims 
on  the  earth. 


DESTRUCTION  OF  THE  LAST  ENEMY. 

The  last  enemy  that  shall  be  destroyed  is  death. — 1  Corinthians 

XV.  26. 

Mercy  to  man  was  first  introduced  under  the  form  of  a  threatening 
against  the  serpent,  and  mercy  to  man  closes  its  career  in  the  same 
form;  namely,  in  a  threatening  against  one  of  the  principal  works  of 
the  same  enemy,  and  by  the  same  hand.  Gen.  iii.  15.  The  former  was 
the  signal  for  the  commencement  of  this  warfare,  and  the  latter  its  ter- 
mination. Christ  is  here  considered  as  a  king,  to  whom  it  is  promised 
that  he  shall  reign  till  his  enemies  are  subdued;  death  is  personified  and 
ranked  among  his  enemies,  the  last  to  be  destroyed. 

I.  Observe,  death  is  here  denominated  an  "  enemy." 

It  may  truly  be  said  to  be  such,  because  it  is  opposed  to  our  very  ex- 
istence ;  it  is  the  penalty  due  to  sin,  and  nature  revolts  at  its  approach. 
It  is  the  king  of  terrors,  at  war  with  man  from  the  commencement  of  hia 
being.  It  is  a  fearful  consideration,  that  there  is  no  way  of  passing  to 
glory,  but  through  the  gates  of  death.  We  must  go  and  leave  all  be- 
hind us;  and  if  Christ  do  not  receive  us,  we  must  fall  into  perdition. 

Yet  it  may  be  asked,  why  does  Christ  himself  reckon  it  as  an  enemy  ? 
Death  is  not  like  Satan,  an  enemy  to  God  as  well  as  man  ;  it  is  a  part 
of  the  punishment  due  to  sin.  Why  then  does  Christ  consider  it  as  an 
enemy  and  threaten  its  destruction  ? 

1.  Because  it  is  one  of  Me  chief  effects  of  sin,  and  it  is  his  object  to 
destroy  all  these  effects,  on  behalf  of  those  who  believe  in  him.  For 
this  purpose  the  Son  of  God  was  manifested,  that  he  might  destroy  the 
works  of  the  devil ;  and  death  is  one  of  his  principal  works.  1  John 
iii.  8. 

2.  Because  his  love  to  his  people  is  such,  that  he  considers  their  ene- 
mies as  his  own,  though  now  he  himself  dieth  no  more,  and  death  hath 
no  more  dominion  over  him.  By  his  sufferings  on  the  cross  he  de- 
stroyed him  that  had  the  power  of  death,  and  eventually  death  itself  shall 
be  swallowed  up  in  victory. 

3.  Death  not  only  sets  himself  against  us,  but  also  against  him,  when 

Vol.  II.         42 


326 

in  our  nature;  so  that  it  is  the  common  enemy  of  Christ  and  his  people. 
Death  obtained  a  temporary  victory  over  him;  it  is  fit  therefore  that  he 
should  be  threatened  as  an  enemy,  and  fall  at  last  by  Christ's  hand. 

II.  Death  is  called  "  the  last  enemy." 

He  is  the  last  to  us  individually,  the  last  to  the  church  of  God  col- 
lectively, and  the  last  enemy  that  Christ  encountered  upon  earth. 

The  intimation  here  is,  that  many  will  have  fallen  by  death,  before  he 
himself  is  destroyed.  Many  other  enemies  of  Christ  will  be  subdued  in 
succession,  but  this  direful  adversary  will  hold  it  out  to  the  very  last. 

1.  When  Jesus  drew  his  sword  in  this  warfare,  it  was  first  directed 
against  Satan,  and  the  powers  of  darkness.  These  he  destroyed  upon 
the  cross,  where  he  spoiled  principalities  and  powers,  and  bruised  the 
serpent's  head.  In  so  doing  he  destroyed  him  that  has  the  power  of 
death,  but  not  death  itself,  for  that  enemy  is  yet  to  be  overcome.  Christ 
extracted  the  sting  of  death  by  his  atoning  sacrifice,  made  death  itself 
subservient  to  his  followers,  and  prepared  the  way  for  its  final  destruc- 
tion, but  the  end  is  not  yet. 

2.  In  carrying  on  the  war  by  the  preaching  of  the  gospel,  it  is  cliiefiy 
directed  against  sin,  whose  destruction  is  begun  by  regenerating  grace, 
and  carried  on  in  a  life  of  repentance  and  self-denial ;  but  it  is  through 
death  that  we  obtain  the  final  victory.  Yet  even  in  heaven,  while  our 
bodies  are  in  the  grave,  the  triumph  is  not  complete,  nor  can  it  be  till 
Christ  has  fully  redeemed  us.  Psal.  xlix.  15. 

III.  Death  is  an  enemy  doomed  to  be  "  destroyed." 

The  victory  over  it  will  consist  in  our  he\ng  raised  from  the  dead  to  a 
life  of  glorious  immortality.  The  resurrection  itself  will  be  a  victory,  but 
it  will  be  crowned  and  consummated  with  eternal  life.  The  resurrection 
of  Christ  was  an  eeirnest  of  this,  and  ours  will  be  the  completion.  1  Cor. 
XV.  54 — 47.  It  would  afford  but  little  comfort  to  know  that  death  itself 
should  die,  but  its  death  and  destruction  involve  our  life.  Here  it  is  we 
see  believers  standing  upon  the  neck  of  their  enemy,  and  asking  him 
triumphantly.  Oh  death,  where  is  thy  sting;  oh  grave  where  is  thy  vic- 
tory. 

The  victory  will  not  only  be  obtained  at  the  resurrection,  but  that  vic- 
tory will  be  decisive.  It  will  not  be  like  a  drawn  battle,  but  the  enemy 
will  be  wholly  swallowed  up,  and  utterly  destroyed,  to  exist  no  more  for 
ever.  Hos.  xiii.   14.   Rev.  xxi.  4. 

It  is  in  the  faith  of  this,  that  believers  obtain  a  partial  victory  even 
here.  Rom.  viii.  37 — 39.  How  needful  then  to  abide  in  Christ,  for  he 
that  seeketh  our  life  seeketh  his  life,  but  with  him  we  shall  be  in  safety. 
1  Sam.  xxii.  23. 

Let  the  unbeliever  tremble,  for  if  he  meet  death  without  Christ,  he  will 
meet  him  as  an  unconquered  enemy,  and  must  fall  before  him.  To  such 
the  resurrection  will  yield  no  advantage,  it  will  only  be  a  preparation 
for  the  second  death. 


327 


REDEMPTION  BY  THE  BLOOD  OF  CHRIST. 

Unto  him  that  loved  us,  and  wanhed  lis  from  our  sins  in  his  own 
blood,  and  hath  made  us  kings  and  priests  unto  God  and  his  Father  ; 
to  him  be  glory  and  dominion  for  ever  and  ever.  Amen. — Revelations 
i.  5,  6. 

Christ  is  the  object  of  praise  and  adoration  as  a  divine  person,  being 
hinnself  the  Son  of  God  ;  and  there  is  also  a  glory  attributed  to  him  as 
Mediator,  having  redeemed  us  unto  God  by  his  blood.  It  is  in  the  latter 
sense  that  glory  and  dominion  are  here  ascribed  to  him,  and  let  it  be  so 
ascribed  for  ever  and  ever.     Amen. 

I.  We  are  led  to  consider  what  is  implied  in  the  text,  namely,  our 
polluted  and  defiled  condition  as  sinners. 

As  coming  out  of  the  hands  of  our  Creator,  man  was  pure  and  holy, 
made  after  the  image  of  God  ;  but  by  sin  we  are  become  polluted.  Yet 
men  in  general  think  nothing  of  sin,  in  any  other  way  than  as  it  affects 
the  interests  of  society ;  and  if  free  from  outward  offence,  they  then  ap- 
pear pure  in  their  own  eyes.  But  the  defilement  lies  deep  within,  and 
out  of  the  heart  proceed  all  the  evils  of  the  life.  Matt.  xv.  19. 

In  particular,  all  the  springs  of  action  are  defiled,  all  our  thoughts, 
motives,  and  desires ;  so  defiled  as  to  pollute  all  our  services  and  duties 
in  religion.  Even  our  righteousnesses  are  as  filthy  rags,  and  we  are 
become  abominable  in  the  sight  of  God.  Job  xv.  16.  Hence  all  the 
threatenings  and  curses  are  against  us. 

The  corruption  of  our  nature  is  such,  that  we  are  totally  unfit  for  the 
society  of  holy  beings;  and  while  unrenewed  we  cannot  enter  into  the 
kingdom  of  God.  Like  the  leprous  person  we  are  thrust  out  of  the 
camp,  and  cannot  be  admitted  till  the  moral  malady  is  healed. 

Yet  sinners  think  but  little  of  their  condition,  and  feel  quite  easy  and 
contented  as  they  are.  But  if  God  shine  into  the  heart,  we  shall  soon 
begin  to  see  and  feel  our  vileness,  and  mourn  over  it.  All  that  are 
taught  of  God,  are  made  to  know  the  plague  of  their  own  heart.  We 
see  in  what  a  manner  David  loathed  himself  when  brought  to  repentance, 
and  he  is  only  an  example  of  what  every  other  penitent  is  made  to  feel. 
Psal.  li. 

II.  Consider  what  Christ  has  done  for  us  :  "  he  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood." 

He  loved  us Love  is  the  first  moving  cause  of  all,  and  therefore 

it  is  first  mentioned  :  all  that  follows  is  the  proper  effect  and  expression 
of  this  love. 

Love  is  the  most  estimable  of  all  affections,  and  we  generally  value 
gifts  and  services  done  for  us  accordingly.  If  a  person  does  ever  so 
much  for  us,  and  not  from  love,  it  is  but  little  regarded.     Christ  also 


328 

values  our  services  by  the  same  rule,  and  thinks  nothing  of  what  we  do, 
except  it  be  from  love  to  him.  In  the  same  way  we  are  taught  to  value 
all  that  he  has  done  for  us,  and  to  conceive  of  it  as  in  the  highest  degree 
interesting,  because  it  is  the  effect  of  love. 

There  are  two  things  worthy  of  notice  in  the  love  of  Christ,  and  which 

render  what  he  has  done  for  us  so  precious  and  inestimable (1)  Its 

freeness.  The  love  of  Christ  was  fixed  on  us  while  we  were  yet  sin- 
ners, while  in  our  sins  and  in  our  blood,  and  antecedently  to  our  being 
washed,  which  therefore  could  not  be  the  ground  or  motive  of  his  love. 

Ephes.  V.  25,  26.  Titus  iii.  5. (2)  Its   strength  or   fulness.     The 

love  of  Christ  was  such,  that  he  gave  himself  for  us;  and  greater  love 
hath  no  man  than  this,  that  he  lay  down  his  life  for  his  friend,  1  John 
iii.  16. 

Again  :  He  hath  toashed  vs  from  our  sins  in  his  own  blood The 

expression  is  figurative,  but  very  strong :  he  hath  purified  us  at  the  ex- 
pense of  blood.  By  this  is  meant  his  laying  down  his  life  for  us  as  an 
atoning  sacrifice,  and  it  implies  that  nothing  short  of  this  would  take 
away  sin.  All  ceremonial  washings,  all  our  prayers  and  tears, 

are  utterly  in  vain  ;  and  nothing  but  the  gospel  can  teach  us  how  we  are 
to  be  purified  and  made  holy.  Had  it  not  been  for  the  sacrifice  of  Christ, 
he  that  is  holy,  as  angels  are,  should  have  been  holy  still;  and  he  that 
is  filthy,  as  men  and  devils  are,  must  have  been  filthy  still. 

1.  But  why  is  our  cleansing  from  sin  ascribed  to  the  blood  of  Christ  ? 

Not  because  of  any  physical  or  natural  efficacy,  but  because 
it  is  the  life,  and  it  is  the  blood  that  maketh  atonement.  Lev.  xvii.  11. 
The  life  of  the  sinner  is  forfeited,  and  the  life  of  the  surety  must  become 
the  sacrifice.  Without  shedding  of  blood  there  is  no  remission,  Heb. 
ix.  22.  It  was  not  the  sufferings  of  Christ  merely,  but  his  death,  that 
made  the  atonement;  and  it  was  necessary  also  in  his  death,  that  there 
should  be  the  shedding  of  his  most  precious  blood.  1  Pet.  i.  19.  Hence 
the  evangelist  is  so  careful  to  record  the  identical  fact,  that  blood  flowed 
from  the  Saviour's  side  while  hanging  on  the  cross.  John  xix.  .34,  35. 
Hence  also  it  is  that  our  redemption  is  so  repeatedly  and  emphatically 
ascribed  to  the  blood  of  the  cross.  Ephes.  i.  7.  Col.  i.  20.  1  John  i.  7. 
Rev.  V.  9. 

2.  What  is  there  especially  in  the  blood  of  Christ  that  tends  to  cleanse 
from  sin  ?  The  blood  of  bulls  and  of  goats  could  not  take  away 
sin  ;  it  was  not  therefore  by  blood  merely  as  such  ;  nor  would  the  blood 
of  any  mere  creature  suffice,  however  exalted  in  the  scale  of  being.  It 
was  the  deity  of  Christ  that  gave  it  this  cleansing  power.  1  John  i.  7. 
He  by  the  sacrifice  of /tzTnse//' purged  our  sins,  who  is  the  brightness  of 
the  Father's  glory,  and  the  express  image  of  his  person.  Heb.  i.  3. 

3.  In  what  manner  does  the  blood  of  Christ  cleanse  vs  ?  We 
need  a  double  purification  ;  the  removal  of  the  curse  due  to  sin,  and  the 
removal  of  its  pollution.  It  is  for  the  sake  of  the  blood  of  Christ  that 
we  are  pardoned  and  accepted  ;  and  it  is  in  virtue  of  this  also  that  the 
Holy  Spirit  is  given  to  renew  and  sanctify  the  mind,  and  to  cleanse  us 
from  all  unrighteousness.  The  doctrine  of  the  cross  which  gives  peace 
to  the  mind,  imparts  also  a  spirit  of  purity. 


329 

4.  What  then  is  needful  to  our  being  actually  cleansed  and  par- 
doned ?  Only  that  we  believe  in  Jesus,  and  repair  to  the  foun- 
tain open  for  sin  and  uncleanness.  Me  is  able  to  save  all  that  come  unto 
God  by  him,  but  none  else.  The  annual  atonement  made  for  all  Israel 
became  effectual  to  those  only  who  confessed  their  sins,  and  laid  their 
hands  upon  the  sacrifice;  and  none  but  the  comers  thereunto  were  bene- 
fitted by  it.  Those  who  reject  the  sacrifice  of  Christ  must  for  ever  re- 
main unsanctified,  and  unforgiven,  for  there  remaineth  no  more  sacri- 
fice for  sin. 

Having  loved  us,  and   washed   us  from  our   sins  in  his  own   blood, 

Christ  hath  made  us  kings  and  priests  unto  God  and  his  Father 

This  denotes  not  merely  what  we  shall  be,  but  what  we  now  are,  a  royal 
priesthood ;  and  to  this  end  he  has  washed  us  in  his  own  blood,  even  as 
the  priests  of  old  were  purified  in  the  sacred  laver,  previous  to  their 
entering  upon  the  sacerdotal  office.  Exod.  xxix.  4.  AH  believers  are 
thus  consecrated  to  the  Lord,  to  draw  near  unto  him,  and  to  offer  up 
spiritual  sacrifices,  acceptable  by  Jesus  Christ.  1  Pet.  ii.  5.  They  are 
the  only  true  worshippers  in  the  spiritual  temple,  and  it  is  theirs  to  min- 
ister before  the  altar,  and  before  the  throne. 

Finally:  For  all  this  love  and  mercy  we  are  taught  to  ascribe  glory 
and  dominion  to  Christ.  To  him  belong  the  honour  and  the  glory  of 
our  salvation,  and  all  that  we  receive  from  him  must  be  cast  at  his  feet. 
Nothing  is  more  congenial  to  the  heart  of  a  real  christian,  than  that  the 
Saviour  should  be  supremely  loved  and  adored ;  and  in  no  ascription 
could  he  acquiesce  with  greater  cordiality  than  this  which  is  here  given. 
"  To  him  be  glory  and  dominion  for  ever  and  ever.     Amen." 


DEITY  AND  ATONEMENT  OF  CHRIST. 

TVho  being  the  brightness  of  his  glory,  and  the  express  image  of 
his  person,  and  upholding  all  things  by  the  word  of  his  power,  when 
he  had  by  himself  purged  our  sins,  sat  down  on  the  right  hand  of  the 
Majesty  on  high. — Hebrews  i.  3. 

Some  of  the  earliest  corruptions  of  Christianity  consisted  in  entertain- 
ing low  thoughts  of  the  person  and  work  of  Christ:  had  it  been  other- 
wise, much  that  is  found  in  this  epistle  would  have  been  irrelevant.  We 
have  cause  however  to  be  thankful  for  what  rose  out  of  these  corrup- 
tions, both  in  this  epistle  and  the  gospel  of  John. 

The  text  contains  a  divinely  magnificent  account  of  the  person  and 
work  of  Christ,  partly  in  relation  to  his  antecedent  character,  or  what 
he  was  originally ;  partly  to  his  taking  on  him  the  office  of  a  priest,  to 
purge  away  our  sins  ;  and  partly  also  to  his  consequent  exaltation  at  the 
right  hand  of  God.  Let  us  briefly  review  each  of  these  great  and  im- 
portant subjects. 


330 

1.  Consider  what  is  said  of  the  person  of  Christ,  previous  to  his  be- 
coming our  Saviour. 

He  is  "  the  brightness  of  the  Father's  glory,  the  express  image  of  his 
person,  and  he  upholds  all  things  by  the  word  of  his  power" — 

If  this  be  not  descriptive  of  his  being  truly  God,  it  is  not  in  the  power 
of  language  to  convey  such  an  idea.  There  is  a  great  resemblance  be- 
tween this  passage  and  that  in  Phil.  ii.  6,  where  he  is  represented  as 
being  originally  '  in  the  form  of  God,  and  thinking  it  no  robbery  to  be 
equal  with  God ;'  and  as  that  passage  was  intended  to  show  the  deep 
humiliation  of  Christ,  in  taking  on  him  '  the  form  of  a  servant,'  so  the 
description  in  the  text  is  designed  to  show  what  it  is  that  gives  value  to 
his  sacrifice,  and  dignity  and  importance  to  the  whole  of  the  christian 
revelation. 

The  antecedent  glory  of  Christ  is  a  subject  on  which  the  Scriptures 
delight  to  dwell,  as  may  be  seen  in  various  passages.  Mic.  v.  2.  John 
i.  1 — 3.  1  John  i.  1,  2.  It  is  on  this  principle  that  all  the  reasoning  in 
this  epistle  rests,  for  this  it  is  thai  places  him  infinitely  above  angels,  i. 
6 — 8 ;  above  Moses  the  lawgiver,  iii.  4 — 6  ;  and  above  Aaron  the  high 
priest,  V.  4 — 6.  The  pre-existence  of  Christ  was  necessary  to  his  as- 
sumption of  our  nature,  and  his  pre-existent  and  essential  glory  ren- 
dered that  assumption  an  act  of  infinite  condescension.  Heb.  ii.  14 — 16. 
2  Cor.  viii.  9, 

Let  us  attend  to  the  meaning  of  the  terms  employed  in  the  text,  as 
far  as  we  can  comprehend  them,  for  the  subject  is  great  and  overwhelm- 
ing. 

1.  Christ  is  here  called  the  brightness  of  the  Father'' s  glory.  The 
description  is  metaphorical,  for  it  is  not  in  the  power  of  language  to  ex- 
press what  God  really  is,  or  to  give  a  literal  account  of  the  divine  nature. 
The  allusion  here  is  to  the  sun,  sending  forth  its  beams  throughout  the 
wide  creation ;  and  Christ  is  the  emanation  or  effulgence  of  the  divine 
glory.  This  perhaps  is  as  just  an  idea  as  can  be  conveyed  to  us,  of  the 
union  and  distinction  between  the  Father  and  the  Son.  He  is  in  the 
Father,  and  the  Father  in  him.  God  never  was  without  a  Son,  any 
more  than  the  sun  in  the  heavens  can  exist  without  its  beams  ;  yet  they 
are  not  so  one  as  to  admit  of  no  proper  or  personal  distinction.  Christ  is 
not  the  Father,  yet  there  is  such  an  equality,  that  he  is  emphatically 
"  the  brightness  of  his  glory."  It  is  also  through  him  that 
the  glory  of  the  divine  nature  is  revealed  and  made  manifest.  God 
made  the  world  by  him,  and  by  him  he  saved  it :  the  Lord  Jesus  is 
therefore  the  shining  forth  of  all  this  glory. 

2.  He  is  the  express  image  of  his  person,  the  image  of  the  invisible 
God.  Col.  i.  15.  This  also  is  figurative,  alluding  to  the  likeness  of  a 
son  to  a  father,  only  this  likeness  is  perfect.  There  is  not  an  attribute 
or  a  feature  in  the  character  of  the  Father  but  what  is  also  in  the  Son. 
Here  is  likewise  a  personal  distinction  consisting  with  a  oneness  of  na- 
ture, and  without  any  other  subordination  than  that  which  is  relative,  as 
between  a  Father  and  a  Son. 

3.  Christ  upholdeth  all  things  by  the  word  of  his  power.  Nothing 
can  be  more  expressive  of  his  godhead,  for  this  is  claimed  as  the  special 


331 

prerogative  of  God  alone.  Psal.  Ixxv.  3.  Such  tlien  is  tlic  character 
of  him  with  whom  we  have  to  do,  as  the  apostle  and  high  priest  of  our 
profession. 

II.  Observe  what  is  said  of  his  work  in  undertaking  the  office  of  a 
priest.     "  He  by  Himself  purged  our  sins" — 

This  is  expressive  of  the  great  object  of  his  incarnation  and  coming 
into  the  world  ;  and  there  are  two  things  which  demand  attention — 

1.  The  efficacy  of  his  sacrifice  :  "  he  purged  our  sins."  The  term 
alludes  to  the  ceremonial  cleansings  under  the  law,  which  were  effected 
by  sacrificial  blood :  ch.  ix.  22.  Hence  David  prayed,  Purge  me  with 
hyssop,  and  I  shall  be  clean.  Psal.  li.  7.  Our  being  cleansed  by  the 
blood  of  Christ  is  the  substance  of  all  these  typical  purifications.  1 
John  i.  7,  9.  By  his  death  he  removed  the  penal  effects  of  sin,  and 
through  the  application  of  it  by  faith,  the  conscience  is  purified.  The 
gospel  therefore  connects  repentance  and  the  remission  of  sins,  and  pro- 
claims forgiveness  amongst  all  nations.     Luke  xxiv.  47. 

2.  The  ground  or  reason  of  this  efficacy  :  "  He  by  Himself  purged 
our  sins."  When  the  Scriptures  speak  of  Christ's  miracles,  they  usually 
ascribe  them  to  the  power  and  authority  of  the  Father,  rather  than  the 
divinity  of  the  Son.  So  also  in  his  sufferings  he  was  succoured  by  the 
ministry  of  angels,  and  upheld  by  the  power  of  God,  seeing  he  had 
taken  upon  him  the  form  of  a  servant,  which  required  that  he  should  act 
in  subordination  to  him  that  sent  him.  Isai.  xlii.  1.  xlix.  8.  But  the 
Scriptures  as  uniformly  ascribe  the  efficacy  of  his  sacrifice  to  the  divi- 
nity of  his  person,  as  giving  value  and  virtue  to  his  sufferings.  It  is  the 
blood  of  Jesus  Christ,"as  he  is  the  Son  of  God,  that  cleanseth  us  from 
all  sin.  1  John  i.  7.  He  hath  purged  our  sins  by  the  sacrifice  of"  him- 
self," and  hence  we  see  the  necessity  of  Christ's  divinity  in  order  to  the 
atonement. 

III.  The  exaltation  which  followed  upon  his  offering  himself  as  a 
sacrifice  for  us.  "  He  sat  down  on  the  right  hand  of  the  Majesty  on 
high." 

1.  By  "  right  hand  of  God"  is  meant  the  first  place  in  his  favour. 
None  are  so  high  in  the  esteem  of  the  Father,  either  in  heaven  or  earth, 
as  Christ ;  none  have  such  honours  conferred  upon  them,  or  such  fa- 
vours granted  at  their  intercession.  In  all  things  he  is  to  have  the  pre- 
eminence, for  he  is  before  all  things,  and  by  him  all  things  consist.  Col. 
i.  17,  18. 

2.  This  is  mentioned  as  an  honour  which  became  him.  Conscious 
that  he  had  done  the  will  of  God,  and  finished  the  work  which  he  had 
given  him  to  do,  the  Lord  Jesus  went  and  took  the  place  which  belonged 
to  him.  He  sat  down  on  the  right  hand  of  God,  angels  and  authorities 
and  powers  being  made  subject  unto  him.  1  Pet.  iii.  22.  While  all  in 
heaven  cry,  Thou  art  worthy  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing.     Rev.  v.  12. 

IMPKOVEMKNT. 

(1)  Seeing  that  God  hath  provided  for  us  an  all-sufficient  Saviour,  let 


332 

us  learn  to  trust  him,  and  to  call  upon  his  holy  name,  remembering  that 
there  is  salvation  in  no  other.     John  iii.  35.     Acts  ii,  21.  iv.  12. 

(2)  We  see  the  way  in  which  our  sins  are  to  be  expiated  and  removed  ; 
not  by  tears  or  sufferings  of  our  own,  but  by  the  precious  blood  of 
Christ,  and  that  alone.  Nevertheless,  sin  must  be  lamented  and  con- 
fessed, or  ii  cannot  be  forgiven.     1  John  i.  9, 

(3)  The  exaltation  of  Christ,  as  the  reward  of  his  humiliation,  is  to 
us  a  source  of  a  great  encouragement.  He  is  exalted  as  a  Prince  and 
a  Saviour,  to  give  repentance  and  the  remission  of  sins;  and  is  able  to 
save  all  that  come  unto  God  by  him. 

(4)  The  conduct  of  Christ  in  doing  and  suffering  the  will  of  God, 
and  then  entering  into  his  glory,  is  given  as  an  example  for  our  imita- 
tion. Heb.  xii.  2. 


PATRIARCHAL  FAITH  AND  PIETY. 

,.^nd  these  all,  having  obtained  a  good  report  throvgh  faith,  received 
not  the  promise:  God  having  provided  some  better  thing  Jor  us,  that 
they  without  us  should  not  be  made  perfect. — Hebrews  xi.  39,  40. 

The  Hebrews  having  been  persecuted  for  Christ's  sake,  began  to  be 
weary  and  faint  in  their  minds,  and  were  for  turning  back  to  Judaism  ; 
it  is  therefore  with  great  propriety  and  force  that  the  apostle  introduces 
the  noble  army  of  patriarchs  and  prophets  as  witnesses  to  the  faith  of 
the  gospel,  and  as  affording  an  example  worthy  of  imitation. 

In  particular  the  apostle  intimates,  (1)  That  old  testament  saints  per- 
severed, without  having  "  received  the  promise  :"  and  shall  we  turn  back 
after  seeing  it  actually  fulfilled  in  the  person  and  work  of  Christ?  Also, 
(2)  That  this  fulfilment  of  the  promise  was  "a  better  thing  reserved  for 
us  :"  and  shall  we  make  light  of  it? 

I.  Consider  the  faith  of  the  ancient  believers,  and  the  effects  which  it 
produced. 

1.  It  had  not  always  the  same  immediate  object,  yet  it  was  invariably 
founded  on  the  word  of  God.  In  some  instances  the  immediate 

object  was  the  promised  Messiah,  as  in  Abel's  offering,  ver.  4,  and  in 
the  text.  In  others  the  promise  of  a  heavenly  country  was  the  imme- 
diate object  of  faith,  as  in  the  case  of  Abraham  and  Moses,  ver.  8,  24 
— 26.  In  other  instances  it  was  the  promises  of  temporal  blessings,  and 
in  some  it  relates  to  past  events,  as  in  ver.  3.  In  some  cases  their  faith 
had  respect  to  the  judgments  threatened  against  a  sinful  world,  and  by 
this  the  conduct  of  Noah  is  highly  distinguished,  ver.  7.  But 

all  these  things  were  testified  and  promised,  and  God's  word  was  the 
exclusive  ground  of  faith.  It  is  not  every  persuasion,  however  strong, 
that  enters  into  the  nature  of  true  believing ;  it  must  be  founded  on  the 


:i33 

word  of  truth.  Nor  is  it  confined  to  spiritual  things  merely  ;  we  are  re- 
quired to  believe  in  God  for  what  pertains  to  this  life,  as  well  as  that 
which  is  to  conne,  and  whatever  is  matter  of  promise  is  at  the  same  time 
the  object  of  faith. 

2.  The  faith  of  ancient  believers  prompted  them  to  great  and  hon- 
ourable exertions:  it  was  a  living  operative  principle.  Abel 
worshipped  God  by  sacriiice.  linoch  walked  wnth  God  and  pleased  God. 
Noah  prepared  an  ark  for  the  salvation  of  his  family.  Abraham  lelt 
his  own  country  at  the  command  of  God.  Moses  forsook  Egypt,  and 
cast  in  his  lot  with  God's  afilicted  people.  They  were  all  weaned  from 
the  world,  and  professed  themselves  strangers  and  pilgrims  on  the  earth. 

We  here  see  the  true  principle  of  obedience,  and  of  all  good 
works.  AH  the  great  and  good  things  done  in  the  world,  have  been 
done  by  faith  ;  and  without  it  there  is  nothing  good.  Men  may  be  active 
and  laborious,  but  without  faith  nothing  will  be  done  for  God.  There 
is  no  true  religion  in  our  duties  and  services,  but  what  is  the  fruit  of 
faith. 

3.  The  faith  of  the  patriarchs  wrought  thus  powerfully,  while  they 
had  not  received  the  promise,  nor  any  signs  of  its  being  accomplished. 

When  the  thing  revealed  is  some  future  good,  it  is  given  in  the 
form  01  a  promise  ;  when  past,  of  a  testimony.  We  believe  the  gospel 
as  a  testimony,  they  believed  it  as  a  promise  ;  but  still  they  wrought 
wonders,  persevered  in  their  adherence  to  the  truth,  and  all  died  in 
faith. 

II.  Notice  the  honour  that  is  put  upon  their  faith  :  "by  it  they  ob- 
tained a  good  report." 

Not  so  much  however  in  their  own  times,  or  among  their  contempo- 
raries, as  in  after  ages.  The  patriarchs  were  highly  esteemed  while 
living,  and  wandered  about  in  sheep  skins  and  goat  skins,  being  desti- 
tute, afflicted,  tormented.  Even  good  men  might  not  set  a  sufficient 
value  upon  them  in  their  own  times,  any  more  than  upon  the  apostles 
and  martyrs,  of  whom  the  world  was  not  worthy. 

But  however  neglected  they  might  be  by  their  contemporaries,  or  the 
world  in  general,  God  has  honoured  them  in  his  holy  icord.  They  ob- 
tained his  approbation,  and  are  enrolled  in  the  book  of  life.  Men  are 
highly  desirous  of  having  their  names  transmitted  to  posterity,  and  re* 
corded  on  the  page  of  history:  yet  where  now  are  the  mighty  dead '? 
How  soon  forgotten,  and  their  memorial  perish  with  them  !  But  those 
who  have  died  in  faith  have  obtained  "  a  good  report,"  and  shall  be  had 
in  everlasting  remembrance.    Mai.  iii.  16. 

II.  The  end  of  its  being  recorded  is  for  our  instruction  and  encou- 
ragement. 

We  have  here  examples  of  a  life  of  faith,  and  of  walking  with  God. 
In  particular — 

1.  We  are  presented  with  an  example  of  confidence  in  God,  under 
dark  appearances  in  providence,  and  of  perseverance  in  the  path  of  duty 
Vol.  II.         43 


834 

aniidal  it  all.     Abraham  went  out,  not  knowing  wliither  he  went ;  and 
by  faith  Israel  passed  through  the  Red  Sea  asiy  dry  land. 

2.  We  have  an  example  of  heavenly  mindedness,  amidst  the  prospect 
of  the  greatest  earthly  fulness.  Here  is  Abraham  sojourning  in  the 
land  of  promise,  as  in  a  strange  country,  looking  and  waiting  for  the 
better  world,  ver.  9,  10. 

3.  O^ great  self-denial,  and  giving  up  all  for  Christ.  Here  is  Moses 
esteeming  the  reproach  of  Christ  greater  riches  than  all  the  treasures  of 
Egypt,  ver.  24—26. 

4.  Of  invincible  patience,  in  bearing  persecution.  Even  *  women  ' 
submitted  to  cruel  tortures,  not  accepting  deliverance  ;  and  would  rather 
die  than  dishonour  that  holy  name  in  which  they  believed,  ver.  J55. 

5.  Of  living  upon  God^s  promises,  though  not  performed;  both  the 
promises  that  were  made  to  the  church  in  general,  and  to  particular  in- 
dividuals. 

IV.  Observe  the  wisdom  of  God  in  so  ordering  it,  that  one  age  of 
the  church  should  not  be  made  perfect  without  another. 

No  one  that  is  past  could  do  without  others  who  come  after  them  :  the 
patriarchs  looked  to  the  times  of  David,  David  looked  to  the  gospel 
times,  and  we  are  looking  forward  with  hope  and  expectation  to  the  times 
of  the  latter  day  glory. 

On  the  other  hand,  no  one  that  is  future  could  do  without  the  past. 
Abraham  was  the  olive  tree  from  which  all  should  spring;  and  without 
the  root,  the  branches  could  not  exist.  To  the  Jews  pertained  the  giving 
of  the  law  and  the  promises;  and  from  them  it  is  that  we  derive  the 
lively  oracles.  The  prophets  sowed  the  seed  which  the  apostles  reaped, 
apostles  prepared  the  harvest  which  we  reap,  and  we  are  sowing  the 
seed  which  those  will  reap  who  come  after  us.  Thus  there  is  an  in- 
separable connection  between  the  different  parts  of  the  mystical  body  of 
Christ. 

If  then  our  interest  and  our  happiness  be  thus  bound  up  together,  what 
a  motive  is  here  for  brotherly  love,  and  for  mutual  exertions  in  the  cause 
of  God. 


SUPREME  IMPORTANCE  OF  HOLY  LOVE. 

He  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him. — 1  John 

iv.  16. 

John  was  distinguished  for  his  affectionate  disposition,  he  was  also 
♦  that  disciple  whom  .Tesus  loved.'  His  writings  breathe  much  of  the 
same  spirit,  the  love  of  God  and  of  one  another  being  his  favorite  sub- 
ject,    in  the  text  he  seems  to  speak  his  own  experience  ;  it  is  one  of 


335 

those  passages  which  contains  such  a  depth  of  meaning  that  we  cannot 
luliy  comprehend  it.  But  it  will  be  profitable  if  we  can  only  under- 
stand a  part  of  it,  and  therefore  we  shall 

I,  Attempt  to  explain  the  different  expressions  in  the  text. 

1.  "He  that  dwellelh  in  love."         '  There  is  such  a  thing  as 

dwellin'T  in  haired,  being  hateful  and  hating  one  another.  There  is  such 
a  thing°also  as  living  in  the  world  without  (eeling  much  of  either  love 
or  hatred,  beinj^  inditierent  towards  others,  and  wholly  swallowed  up  m 
our  own  interest.  And  there  is  such  a  thing  ns  dwelling  m  love,  which 
is  the  object  of  our  present  enquiry.  (1)  It  is  not  every  kind  of 

love  that  is  here  intended.  The  love  of  some  persons  termmates 
supremely  in  themselves;  but  this,  so  far  from  beuig  virtuous,  is  the 
very  essence  of  moral  evil.  There  arc  also  personal  and  family  attach- 
ments, arising  out  of  natural  affection  merely,  without  any  love  to  God, 
or  benevolence  towards  men.  The  same  may  be  said  of  party  attach- 
ments in  religion,  which  generally  have  but  little  of  the  love  ot  God  in 
them.  The  love  intended  in  the  text  is  spiritual  and  holy  in  its  nature 
and  origin,  resembling  the  love  which  God  himself  had  manifested  to- 
wards  us.  (2)  It  is  not  an  occasional  attachment,  but  an  abiding 

affection.'a  '« dwelling'  in  love."  There  are  many  religious  feelings 
which  for  a  time  at  least  resemble  christian  love,  but  afterwards  wither 
away.  The  stony-ground  hearers  in  the  parable  received  the  word  with 
joy,  and  the  Galatians  manifested  towards  Paul  the  strongest  feelings  of 
attachment,  esteeming  him  as  an  angel  of  God  ;  yet  these  affections  like 
many  others  were  warm  and  vigorous  only  for  a  time,  and  soon  withered 
away.  But  real  christian  love  is  an  abiding  principle,  and  one  that 
never  faileth.  mi  •    • 

2.  He  that  dwelleth  in  love  "dwelleth  in  God."  This  is  one 

of  those  strong  and  expressive  modes  of  speech,  which  is  peculiar  to 
this  sublime  and  sacred  writer.  There  is  a  manner  of  "  dwelling  in 
God,"  which  is  essential  and  peculiar  to  Christ  himself,  and  which 
cannot  be  predicated  of  any  mere  creature.  John  xiv.  10.  \V  hen  be- 
lievers are  said  to  dwell  in  God,  it  denotes  that  oneness  of  interest,  attec- 
tion,  and  design,  which  our  Lord  desired  in  his  intercessory  prayer. 
John  Kvii.  21.  We  are  said  to  dwell  in  another  when  we  are  ot  one 
heart  with  him,  so  as  to  love  what  he  loves,  to  enter  into  his  views  and 
feelincs,  and  to  make  one  cause  with  him.  When  this  similarity  ot 
dispos'ition  and  design  is  carried  to  any  great  extent,  it  is  as  if  one  spirit 
possessed  and  animated  two  bodies,  and  both  find  a  dwelling  in  each 
other's  heart.  Such  is  the  idea  conveyed  in  the  text,  and  our  being  ot 
one  mind  with  God   is  the  criterion  of  all  true  religion.  God 

bears  good  will  to  all  minkind,  causing  his  sun  to  rise  upon  the  evil  and 
the  good,  and  sending  his  rain  upon  the  just  and  the  unjust;  and  it  we 
partake  of  the  same  benevolent  disposition,  we  are  his  children,  and 
dwell  in  him.  Matt.  v.  45.  God  also  hates  the  evil,  and  cannot  behold 
iniquity ;  if  we  are  confirmed  to  his  moral  image,  we  shall  possess  a 
similar  disposition.  God  delights  supremely  in  his  only-begotten  Son, 
and  he  is  infinitely  precious  also  to  them  that  believe.  1  let.  n.  4,  7. 


336 

God  loves  the  righteous,  and  delights  to  do  them  good  ;  and  so  shall  we, 
if  we  dwell  in  his  love;  then  also  shall  we  "  dwell  in  him." 

3.  He  that  dvvelleth  in  love  dwelleth  in  God,  "  and  God  in  him." 
He  makes  them  his  temple,  his  chosen  habitation,  where  he 
manifests  his  presence  and  his  glory.  He  becomes  the  source  and  the 
centreof  their  enjoyments  ;  he  fills  their  ihoughls,  aflbctions,  and  desires  ; 
he  preserves  them  from  temptation,  and  sustains  them  under  the  ills  of 
life;  he  dwells  in  them  and  walks  in  them,  they  become  his  people,  and 
he  is  their  God.  By  the  indwelling  of  his  Holy  Spirit,  God  makes 

himself  visible  to  men.  His  nature  is  essentially  invisible,  but  his  moral 
attributes  are  reflected  in  the  temper  and  in  the  lives  of  holy  men,  and 
God  is  seen  to  be  in  them  of  a  truth.      1  Cor.  xiv.  25. 

II.  Improvement  of  the  subject. 

1.  We  see  that  the  religion  of  the  heart  is  the  only  true  religion.  It 
is  not  mere  speculation,  nor  is  it  faith,  unless  it  works  by  love.  It  is 
not  our  being  nearer  to  the  truth  than  others,  in  our  religious  sentiments  ; 
but  our  receiving  the  love  of  the  truth,  that  we  may  be  saved  ;  and  our 
loving  others  for  the  truth's  sake,  which  dwelleth  in  them. 

2.  It  is  only  by  the  prevalence  of  this  religion,  the  very  essence  of 
which  is  love,  that  the  world  can  he  blessed  and  made  happy.  This 
will  make  wars  cease,  and  bind  all  mankind  together  in  one  common 
brotherhood  ;  will  harmonize  congregations,  families,  and  neighbour- 
hoods, and  render  society  and  individuals  happy.  The  greater  part  of 
the  miseries  of  the  world  arise  from  the  want  of  that  disinterested  be- 
nevolence which  the  gospel  inspires  ;  and  so  long  as  the  world  is'destitute 
of  the  true  spirit  of  religion,  it  will  never  be  otherwise. 

3.  The  prevalence  of  that  principle  which  constitutes  the  essence  of 
the  gospel,  will  account  for  all  the  happiness  of  heaven.  It  is  love  that 
inspires  all,  that  crowns  all,  that  fills  all  heaven  with  unutterable  bliss. 
Oh  how  desirable  to  cherish,  to  cultivate,  this  holy  and  heavenly  dispo- 
sition, and  to  beware  of  interrupting  its  exercise,  in  ourselves  or  others. 
"  He  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him," 


GOD'S  SALVATION  THE  JOY  OF  HIS  PEOPLE, 
Restore  unto  me  the  joy  of  thy  salvation — Psalm  li,  12. 

The  petitions  and  confessions  in  this  psalm  are  remarkably  adapted  to 
the  case  of  a  penitent.  They  afixjrd  such  proof  of  deep  and  sincere  con- 
trition, that  great  as  David's  sin  was,  none  but  a  hardened  unbeliever 
can  read  them  without  seeing  the  man  after  God's  own  heart. 

The  prayer  in  the  text  intimates,  that  the  psalmist  had  formerly  been 
accustomed  to  rejoice  in  God's  salvation  ;  that  of  laie  he  had  lost  this 
enjoyment;  and  that  he  could  find  no  rest  till  it  was  restored. 


337 

I.  Observe  what  is  supposed  to  be  the  general  tenor  of  a  believer's 
life,  namely,  that  of  rejoicing  in  God's  salvation. 

Some  professors  seem  to  think  that  the  highest  or  principal  attainment 
in  religion  consists  in  a  satisfactory  persuasion  of  our  own  personal 
safety,  and  to  know  that  our  sins  are  pardoned.  This  no  doubt  is  very 
desirable,  but  this  does  not  appear  to  be  the  ground  of  David  s  joy,  for 
he  could  not  doubt  of  this  after  Gad  the  seer  had  said  to  him,  '  The  Lord 
also  hath  pardoned  thine  iniquity ;'  yet  he  prays  in  the  text  for  the  res- 
toration of  his  former  enjoyments.  The  truth  is,  that  the  joy  of  David's 
soul  was  immediately  derived  from  God's  salvation ;  and  by  this  term  is 
meant,  not  temporal  deliverance  merely,  but  eternal  life  through  the 
promised  Messiah.  This  was  David's  joy,  both  in  life  and  in  death.  2 
Sam.  xxiii.  5. 

Such  also  was  the  joy  of  all  the  old  testament  saints,  and  hence  it 
abounded  in  proportion  to  the  revelation  they  had  of  God's  salvation  ; 
the  more  full  and  clear  this  was,  the  greater  was  their  joy.  Abraham 
rejoiced,  but  it  was  to  see  Christ's  day.  David  also  rejoiced,  but  it  was 
in  the  prospect  of  his  coming  to  Judge  the  earth.  Psal.  xcvi,  11 — 13. 
Isaiah  and  the  prophets  rejoiced,  but  it  was  in  the  coming  of  God's  sal- 
vation. Isia.  ix.  6.  Zech.  ix.  9.  So  likewise  when  the  Saviour  actually 
appeared,  and  more  still  after  his  ascension,  the  earth  seemed  like 
heaven  to  them  that  love  him.  Nor  was  it  confined  to  his  immediate  dis- 
ciples, for  of  all  believers  it  is  said.  Whom  having  not  seen  ye  love,  and 
rejoice  with  joy  unspeakable  and  full  of  glory.  1  Pet.  i.  8.  Such  was 
the  joy  of  scripture  saints,  and  such  will  be  ours  if  we  be  like  them. 
We  have  the  same  gospel,  the  same  Saviour,  the  same  promises,  and 
the  same  hopes. 

More  particularly — 

1.  Believers  of  old  rejoiced  in  God's  salvation,  as  altogether  free  and 
full,  and  therefore  as  suited  to  their  condition.  A  salvation  for  the 
chief  of  sinners  was  Paul's  joy,  not  only  in  the  commencement,  but  in 
the  close  of  his  christian  career.  1  Tim.  i.  15.  All  primitive  believers 
saw  that  salvation  was  freely  given,  and  that  it  was  all  of  grace;  they 
had  no  idea  of  being  willing  to  embrace  God's  salvation,  and  doubting 
at  the  same  time  whether  Christ  would  save  them.  They  saw  that  God 
had  given  his  own  Son  for  them,  and  inferred  that  he  would  with  him 
also  freely  give  them  all  things.  John  iii.  16.  Rom.  viii.  32. 

2.  They  rejoiced  in  \ts  consistency  with  justice  and  righteousness, 
and  all  the  moral  attributes  of  God.  It  was  the  joy  of  David,  and  also 
of  the  prophets,  that  he  was  the  just  God,  and  yet  the  Saviour ;  that  the 
Redeemer  was  the  Lord  our  righteousness;  that  he  is  just,  and  having 
salvation.  Psal.  Ixxxv.  8,  10.  Isai.  xlv.  21.  Zech.  ix.  9.  It  was  the  joy 
of  new  testament  saints,  that  God  could  declare  his  righteousness  in  the 
remission  of  sins,  and  that  salvation  was  as  honourable  to  his  justice,  as 
it  was  expressive  of  the  riches  of  his  grace.   Rom.  iii.  25.   1  John  i.  9. 

3.  They  rejoiced  in  God's  salvation  as  being  everlasting,  as  one  that 
would  meet  all  their  wants  throughout  the  whole  of  their  existence. 
They  should  hunger  no  more,  neither  thirst  any  more;  there  should  be 
no  more  curse,  neither  should  they  die  any  more,  and  sorrow  and  sigh- 


338 

ing  should  flee  away.     Let  us  but  understand  and  receive  this  salvation, 
and  all  shall  be  ours. 

II.  Consider  what  it  is  that  too  frequently  prevents  our  rejoicing  in 
this  salvation. 

In  the  case  of  David  we  see  the  cause,  and  may  therefore  apply  it  to 
ourselves ;  for  if  we  have  not  fallen  into  the  same  sins,  yet  every  sin 
has  the  same  tendency,  and  in  a  degree  produces  the  same  eftect.  Love 
of  the  present  world,  a  conformity  to  its  manners,  associating  with  evil 
company,  vanity  of  mind,  negligence  and  slothfulness  in  holy  duties; 
all  these  interrupt  the  joy  of  salvation,  and  make  us  barren  and  un- 
fruitful in  the  knowledge  of  Christ. 

1.  Carnality  of  mind  takes  away  all  desire  after  spiritual  enjoyments. 
It  destroys  our  relish  for  the  holy  Scriptures,  for  communion  with 
Christ  and  his  people;  and  so  renders  us  morally  incapable  of  rejoicing 
in  his  salvation. 

2.  It  clouds  and  obscures  ovr  evidence  of  interest  in  these  blessings. 
Paul  stood  in  doubt  of  the  Galalians,  when  he  saw  them  slacken  in  their 
course;  and  it  becomes  us  to  stand  in  doubt  of  ourselves,  when  we  have 
lost  a  savour  of  divine  things.  Our  immediate  duty  in  that  case  is  not 
to  rejoice  and  be  confident,  but  to  repent  and  do  our  first  works.  Rev. 
ii.  4,  .5. 

3.  It  draws  down  upon  us  the  divine  chastisements,  and  induces  God 
to  withhold  the  influence  of  his  Holy  Spirit.  This  is  what  David  chiefly 
dreaded,  ver.  11  :  for  if  God  depart  from  us,  where  are  we? 

III.  The  importance  of  having  the  joy  of  God's  salvation  restored  to 
us,  when  we  have  lost  it. 

1.  Without  it  ive  can  have  no  other  joy,  if  we  be  christians  in  reality. 
Nothing  on  earth  can  satisfy  us,  if  deprived  of  the  joy  of  God's  salvation. 
There  is  no  going  back  again  to  the  world,  or  to  our  former  state : 
wicked  men  may  do  this,  but  good  men  cannot.  John  vi.  68.  All  the 
comforts  of  life,  all  the  blessings  of  providence  will  be  nothing  to  us,  if 
things  be  not  right  between  God  and  our  own  souls.  Psal.  Ixxiii.  26. 

2.  Without  this  we  shall  not  be  able  to  bear  up  under  the  ills  of  life, 
and  the  sorrows  of  the  present  world.  But  when  favoured  with  the  light 
of  God's  countenance,  and  the  joy  of  his  salvation,  we  can  do  and  suffer 
all  things.  Phil.  iv.  12,13. 

3.  Without  this,  what  are  all  our  religious  pi'ivileges  ?  We  may 
read  and  hear  the  word,  may  come  and  go  to  the  house  of  God,  but  it 
will  be  to  little  purpose  ;  all  will  be  dark  and  dead  within. 

There  may  be  some  who  have  never  tasted  of  the  joy  of  God's  sal- 
vation, and  never  mourned  the  loss ;  but  if  so,  it  is  a  fearful  sign  of  un- 
regeneracy,  impenitence  and  unbelief. 

Others  may  have  felt  the  influence  of  truth,  producing  conviction  and 
sorrow  for  sin,  unmixed  with  the  joy  of  God's  salvation.  Their  im- 
mediate duty  is  to  come  to  Jesus,  that  they  may  find  rest  to  their  souls. 
Matt.  xi.  28. 


339 


THE  PROGRESS  OF  CHRISTIANITY. 

.^nd  herein  is  that  sayins^  true,  One  soivelh,  and  another  renpeth. 
I  sent  you  to  reap  that  whereon  ye  bestowed  no  labour;  other  men 
laboured,  and  ye  are  entered  into  their  labours — John  iv.  37,  38. 

The  immediate  occasion  of  these  remarks  was  the  conversion  of  the 
Samaritans,  and  the  readiness  with  which  they  received  tlie  word. 
Those  who  iiad  laboured  were  Moses  and  the  propliets,  who  died  before 
the  harvest  came  :  the  reapers  are  the  apostles  and  primitive  believers. 
The  same  principle  of  mutual  dependence  and  subserviency  is  observa- 
ble in  the  progress  of  Christ's  kingdom. 

I.  Observe  in  what  instances  the  saying  in  the  text  is  applicable  to 
us.  ««  One  soweth,  and  another  reapet'h :  other  men  laboured,  and  ye 
are  entered  into  their  labours." 

All  this  is  true  in  reference  to  knowledge  and  science  generally  ;  we 
reap  the  benefit  of  all  the  discoveries  made  in  former  ages;  but  it  is  es- 
pecially applicable  to  the  progress  of  the  gospel. 

1.  Moses  and  the  prophets,  who  laboured  for  the  apostles,  laboured 
for  us  also.  We  enjoy  the  fruit  as  well  as  thev,  and  the  Jewish  church 
is  a  great  blessing  to  the  church  of  Christ.  The  latter  could  have  had 
no  existence  without^  the  former,  and  they,  without  us,  could  not  have 
been  made  perfect.     Rom.  ix.  4,  5.     Heb.  xi.  40. 

2.  The  labours  of  the  apostles  have  since  been  added,  and  we  enjoy 
them.  Their  writings,  from  whence  we  derive  all  our  knowledge  of 
Christianity,  have  been  transmitted  to  us,  together  with  the  benefit  of 
their  example.  And  not  their  writings  only,  but  we  also  enter  into  their 
labours,  and  are  indebted  especially  to  the  ministry  of  Hie  great  Apostle 
of  the  Gentiles  for  the  introduction  of  the  gospel  into  Europe. 

3.  To  many  of  their  successors,  who  travelled  into  these  parts  of  the 
western  empire,  and  planted  the  gospel,  we  are  also  highly  indebted. 
Christianity  prevailed  in  England  at  a  very  early  period,  and  great  mul- 
titudes  suffered  martyrdom  in  this  country,  during  the  severest  and  the 
last  of  the  ten  persecutions,  under  i)agan  Rome.  They  laboured  and 
suffered  for  Christ's  sake,  and  we  have  entered  mto  their  labours. 

4.  Another  set  of  labourers  were  raised  up  during  the  dark  ages  of 
popery,  and  who  were  in  the  end  successful.  Such  were  the  W  aldenses 
and  Albigenses,  in  the  valleys  of  Piedmont,  and  the  south  of  trance, 
who  kept  for  ages  the  testimony  of  Jesus,  while  all  the  world  was  won- 
derincr  after  the  beast.  To  them  succeeded  Wickliffc,  Huss,  Jerome, 
Luther,  and  other  reformers,  who  laboured  hard,  and  many  oi  them 
sealed  the  truth  with  their  blood.  From  them  we  have  a  bible  trans- 
lated, and  the  peaceable  enjovmenl  of  our  religious  privileges. 

5.  These  were  succeeded  by  the  Puritans  and  NonconJ ormists,  ^^■ho 
laboured  for  many  years  under  great  hardships,  fines,  and  imprison- 
ments, and  suffered  even  banishment  and  death.     To  them  chiefly  are 


340 

we  indebted  for  the  establishment  of  civil  and  religious  liberty,  as  well 
as  for  many  invaluable  writings,  which  are  likely  to  be  coeval  with  the 
existence  of  the  christian  church, 

6.  We  are  also  much  indebted  to  godly  -parents  and  ministers,  for 
their  labours  of  love  in  the  cause  of  Christ.  Most  young  persons  can 
look  back  with  pleasure  on  their  pious  example,  fervent  prayers,  and 
salutary  counsel,  as  the  principal  means  of  producing  their  earliest  im- 
pressions of  religion,  and  of  turning  their  feel  into  the  ways  of  peace. 
Many  flourishing  congregations  owe  their  existence  to  the  painful  and 
persevering  efforts  of  our  Ibrefathers,  the  fruit  of  whose  labour  we  now 
enjoy  in  quietness  and  peace. 

7.  Let  us  not  forget  to  add,  the  labours  and  sufferings  of  Him  who 
died  for  us.  He  trod  the  winepress  alone,  and  laid  the  foundation  of 
all  our  hopes  ;  if  we  labour  in  his  vineyard,  or  build  upon  the  founda- 
tion which  he  has  laid,  it  is  to  him  we  are  indebted  for  all  our  success, 
and  to  him  is  all  the  glory  due.  It  is  his  husbandry,  and  he  is  the  Lord 
of  the  harvest,  who  sends  forth  labourers  into  his  vineyard. 

II.  The  obligations  arising  from  this  providential  arrangement. 

1.  VVe  are  here  taught  to  set  a  proper  value  on  the  labours  of  those 
who  have  gone  before  us  in  the  work  of  the  Lord.  The  opposite  of  this 
is  the  very  essence  of  infidelity,  which  pours  contempt  upon  the  Scrip- 
tures, and  insinuates  that  we  should  be  wiser  without  them.  Such  also 
is  the  spirit  of  all  unbelievers,  who  never  read  the  bible,  or  regard  it  not, 
and  are  full  of  pride  and  self-sufficiency.  But  let  us  walk  in  the  light 
of  the  Lord,  and  evermore  say  with  the  psalmist.  Thou  shall  guide  me 
with  thy  counsel.  Let  us  set  a  proper  value  upon  the  labours 
and  the  writings  of  uninspired  men,  who  have  been  eminent  in  the 
church  of  God  ;  for  though  they  are  not  to  become  our  oracle,  they  are 
nevertheless  entitled  to  great  respect. 

2.  Let  us  well  consider  the  debt  we  owe  to  the  presant  descendants 
of  Abraham,  for  truly  their  debtors  we  are.  From  them  we  received 
the  lively  oracles,  and  also  the  Saviour ;  let  them  be  beloved,  therefore, 
for  their  father's  sake.  Rom.  ix.  4,  5.  Paul  felt  much  kindness  for 
them  on  this  account,  and  longed  for  their  salvation.  Rom.  x.  1.  They 
were  broken  off  that  we  might  be  grafted  in,  let  us  therefore  pray  that 
they  may  be  grafted  in  again :  xl.  24. 

3.  Let  us  prove  ourselves  worthy  of  inheriting  the  labours  of  our 
predecessors,  by  folloiving  their  example.  It  was  a  law  in  Israel  that 
they  should  transmit  their  religion  to  posterity,  and  let  it  also  be  a  law 
to  us.  Psal.  Ixxviii.  5,  6.  We  live  in  times  when  great  exertions  are 
making  for  the  spread  of  the  gospel:  and  though  we  may  not  live  to 
see  the  great  things  foretold  in  prophecy,  let  us  nevertheless  prepare  the 
materials,  as  David  did,  and  do  it  with  all  our  might.  Many  who  la- 
boured for  our  good,  laboured  under  great  disadvantages,  and  with  very 
little  prospect  of  success;  the  times  in  which  we  live  are  more  propi- 
tious, and  pregnant  with  great  events.  We  are  ready  to  ima- 
gine that  those  who  live  in  prosperous  times  have  the  greater  joy;  and 
so  they  have  in  the  present  world  ;  but  at  last  those  who  sow  and  those 


341 

who  reap  shall  rejoice  together,  and  that  will  form  a  bond  of  union. 
Isaiah  might  say  to  Peter  and  Paul,  there  were  few  that  believed  my  re- 
port, or  to  whom  the  arm  of  the  Lord  was  revealed  :  you  were  the 
happy  men  who  saw  the  nations  become  obedient  to  the  faith.  But  the 
others  might  reply,  VVe  came  into  the  church  with  a  harvest  ready  to 
our  hands;  we- are  indebted  to  you  and  to  others  under  God  for  all  our 
success, 

4.  Our  present  situation  calls  for  serious  refection,  lest  it  should  prove 
a  savour  of  death  unto  death,  and  all  our  superior  advantages  turn  to 
greater  condemnation.  If  our  pious  predecessors  went  on  with  their 
work  in  the  midst  of  tribulation  ;  negligence  and  supineness  on  our  part 
would  be  utterly  inexcusable.  Oh  let  us  pray  to  be  followers  of  them, 
who  after  serving  their  generation  by  the  will  of  God,  fell  asleep,  and 
were  laid  unto  their  fathers. 


UNIVERSAL  CORRUPTION  OF  MANKIND. 

We  know  that  we  are  of  God,  and  that  the  whole  world  lieth  in  wick- 
edness. — 1  John  v.  19. 

He  that  is  spiritual  is  said  to  judge  all  things,  yet  he  himself  is  judged 
of  no  man.  He  is  like  one  who  stands  in  an  advantageous  position,  as 
seeing  others  without  being  seen  himself.  The  true  character  of  be- 
lievers  is  unknown  to  the  world,  but  the  character  and  condition  of  the 
world  IS  not  unknown  to  them.  The  lightof  truth  enables  us  to  see  both, 
as  it  is  represented  in  the  text,  and  the  more  so  as  believers  have  them- 
selves been  in  both  conditions.  They  were  once  of  the  world,  though 
now  distinguished  from  it. 

I.  Explain  the  various  terms  in  the  text. 

1.  The  knowledge  which  is  here  ascribed  to  believers  concerning 
themselves,  does  not  so  much  refer  to  their  consciousness  of  being 
believers,  as  it  does  to  the  moral  and  relative  condition  of  such  as  are 
undoubted  believers  in  Christ.  If  it  meant  the  former,  it  would  follow 
that  christians  could  at  no  time  stand  in  doubt  of  their  own  state  ;  but  as 
there  was  a  state  in  which  Paul  stood  in  doubt  of  the  Galatians,  so 
there  may  be  one  in  which  we  may  be  in  doubt  about  ourselves. 
The  apostle  supposes  those  of  whom  he  speaks  to  be  believers  in  Christ ; 
as  such  they  know  themselves  to  be  of  God,  and  that  all  other  ways 
would  lead  to  death.  The  speculations  of  men  are  all  uncertain,  but 
the  faith  of  Christ  is  being  sure.  There  is  a  species  of  religion  which 
consists  in  boasting  of  our  privileges,  thinking  ourselves  to  be  the  peculiar 
favorites  of  Heaven,  while  we  despise  others.  The  language  of  the  text 
is  far  from  countenancing  any  thing  of  this  sort,  or  any  thing  bordering 
upon  vain  glory.  Its  meaning  is,  that  those  who  walk  in  the  light  of 
Vol.  II.         44 


342 

truth  can  perceive  their  own  path,  and  the  path  of  others,  and  what  the 
issue  of  both  will  be.  It  is  therefore  the  language  of  genuine  benevo- 
lence, and  of  heartfelt  compassion  for  the  souls  of  men. 

2.  Believers  are  represented  as  knowing  that  they  are  of  God.  This 
is  expressive  of  a  mutual  relation  and  regard,  as  being  of  God's  family, 
on  God's  side,  and  as  belonging  to  him:  ch.  ii.  16.  u^  6.  The  lan- 
guage of  the  text  classes  the  whole  of  mankind  under  two  general  divis- 
ions, the  friends  of  God,  and  the  friends  of  Satan ;  and  supposes  them 
to  be  of  opposite  principles,  tending  to  an  opposite  result. 

3.  The  whole  world  here  means  the  whole  human  race,  excepting 
those  only  who  believe,  and  are  renewed  by  the  grace  of  God.  The  de- 
nunciation of  so  large  a  majority  of  mankind,  and  their  proscription  from 
the  hope  of  salvation,  may  be  thought  to  be  highly  illiberal ;  and  others 
may  imagine  that  there  are  many  virtuous  people  in  the  world  besides 
christians,  and  virtuous  heathens  too!  But  the  language  of  the  text  is 
final  and  decisive  :  none  are  "of  God  "  but  those  who  believe  in  Christ 
for  salvation,  let  their  character  and  pretensions  be  what  they  may:  and 
from  this  there  is  no  appeal. 

4.  The  most  affecting  part  of  the  description  is  that  of  the  whole 
world  lying  in  wickedness,  or  in  the  arms  of  the  wicked  one,  being 
under  the  power  and  dominion  of  Satan,  and  lulled  into  fatal  security 
by  his  fascinations.     He  has  infolded  and  seized  them  as  his  prey. 

II.  Illustrate  and  confirm  the  melancholy  truth  taught  us  in  the  text, 
with  respect  to  the  moral  condition  of  the  world. 

Though  "  the  whole  world  lieth  in  wickedness,"  yet  all  men  are  not 
wicked  in  the  same  degree.  Some  are  heathens,  some  mahometans, 
some  nominal  christians;  some  foul  and  some  fair  characters;  some  fol- 
lowing one  sin,  and  some  another.  Yet  all  are  under  the  power  of  the 
wicked  one,  and  are  of  the  same  mind  with  him:  all  unbelievers,  what- 
ever be  their  disposition  or  behaviour,  are  of  the  mind  of  the  wicked  one, 
and  not  of  God's  mind.     In  confirmation  of  this,  consider, 

1.  The  testimony  of  Him  who  knows  us,  and  who  cannot  be  deceived. 
'God  looked  down  from  heaven  upon  the  children  of  men,  to  see  if  there 
were  any  that  did  understand,  that  did  seek  God.  Every  one  of  them 
is  gone  back,  they  are  altogether  become  filthy,  there  is  none  that  doeth 
good,  no  not  one.     Psal.  liii.  1 — 3.  Rom.  iii.  10 — 18. 

2.  Universal  observation  also  confirms  the  fact,  of  the  general  cor- 
ruption of  mankind.  If  we  look  into  the  history  of  all  ages,  and  of  all 
nations,  we  shall  find  it  to  b©  a  history  of  crimes  and  misery.  Even  the 
judgments  of  God  that  have  been  abroad  in  the  earth,  have  not  prevented 
the  wickedness  of  man  upon  it.  All  the  miseries  which  wickedness 
itself  produces,  have  not  been  sufficient  to  restrain  it.  All  theories, 
both  in  morals  and  in  legislation,  have  utterly  failed  of  their  object  in 
making  men  wiser  and  better,  unless  they  are  founded  on  christian  prin- 
ciples. 

3.  Our  own  experience  tends  to  confirm  the  same  affecting  truth. 
'  We  all  had  our  conversation  in  times  past  in  the  lusts  of  our  flesh,  ful- 
filling the  desires  of  the  flesh  and  of  the  mind  ;  and  were  by  nature  the 
children  of  wrath,  even  as  others,'  Ephes.  ii.  1 — 3.  Titus  iii.  3. 


343 

III.  The  consequences  arising  out  of"  ilic  universal  corruption  of 
manlvind. 

1.  Some  would  from  hence  infer  that  men  are  not  accountable  for 
their  actions,  and  are  not  the  proper  subjects  of  religious  address  and 
exhortation.  But  conscience  and  common  sense  attest  that  we  are  ac- 
countable for  voluntary  actions,  and  that  our  depravity  can  form  no  pos- 
sible ground  of  exemption  or  excuse. 

2.  Others  would  infer  from  such  a  state  of  things,  that  nothmg  is  to 
be  looked  for  but  absolute  despair.  Of  the  salvation  of  any  of  the  hu- 
man race  we  might  indeed  despair,  if  Christ  had  not  died,  and  the  Holy 
Spirit  had  not  been  promised.  But  those  who  are  now  "  of  God,"  were 
once  dead  in  trespasses  and  sins ;  and  by  the  same  power  others  also 
mav  be  quickened.  ,  . 

3.  Let  such  as  are  of  God,  endeavour  meekly  to  instruct  those  who 
oppose  themselves,  if  God  peradventure  will  give  them  repentance  to  the 
acknowledging  of  the  truth.  2  Tim,  ii.  25,  26. 

4.  This  subject  demonstrates  the  certainty,  that  our  salvation  is  and 
must  be  all  of  grace.  Ephes.  ii.  4 — 9. 


JACOB  BLESSING  HIS  SOiN  JOSEPH. 

Joseph  is  a  fruitful  bough,  even  a  fruitful  bough  by  a  well,  tvhose 
branches  run  over  the  wall.  The  archers  have  sorely  grieved  him, 
and  shot  at  him,  and  hated  him  :  but  his  bow  abode  in  strength,  and 
the  arms  of  his  hands  were  made  strong  by  the  hands  of  the  mighty 
God  of  Jacob  ;  (from  thence  is  the  shepherd,  the  stone  of  Israel)  even 
by  the  God  of  thy  father,  who  shall  help  thee;  and  by  the  Almighty, 
who  shall  bless  thee  with  blessings  of  heaven  above,  blessings  of  the 
deep  that  lieth  under,  blessings  of  the  breasts,  and  of  the  womb.  Fhe 
blessings  of  thy  father  have  prevailed  above  the  bltssings  of  thy  pro- 
genitors,  unto  the  utmost  bound  of  the  everlasting  hills:  they  shall 
be  on  the  head  of  Joseph,  and  on  the  crown  of  the  head  of  him  that 
ivas  separate  from  his  brethren — Genesis  xlix.  22—26. 

The  life  of  Jacob  was  highly  interesting,  and  his  death  was  no  less 
so.  To  see  an  aged  saint,  a  venerable  sire,  weather-beaten  as  it  were 
with  the  storms  of  life,  '  waiting  for  God's  salvation;'  to  hear  him 
speak  adoringly  of  God  and  his  salvation,  and  to  witness  his  parental 
benedictions,— must  have  been  peculiarly  solennn  and  affecting  to  the 
numerous  branches  of  his  family.  Gen.  xlviii.  15,  16. 

I.  Consider  the  blessing  of  Jacob  upon  his  beloved  son. 

1.  It  is  expressive  of  the  fulness  of  his  heart.  The  predictions  rela- 
tive to  many  of  the  other  tribes  can  "hardly  be  called  blessings,  but  this 


344 

is  full  of  the  most  affectionate  salutations.  They  arise  chiefly  from  a 
review  of  Joseph's  life,  and  hence  there  is  much  of  history  in  the  bless- 
ing pronounced  upon  him. 

2.  The  imagery  is  partly  taken  from  a  vine  situated  near  a  well,  and 
partly  from  an  archer  who  shot  with  bows  and  arrows.  The  "  vine  " 
alludes  to  the  meaning  of  his  name,  Joseph,  which  signifies  fruitfulness 
or  increase,  both  with  respect  to  his  family  and  his  worldly  prosperity. 
The  "  archers  "  refer  to  his  adversaries,  especially  those  of  his  own 
house. 

3.  In  speaking  of  what  Joseph  met  w'llh  from  his  brethren,  great  deli- 
cacy is  observed,  for  they  were  then  standing  before  him.  They  are 
mentioned  in  the  third  person,  and  under  a  figurative  form  of  speech; 
yet  they  must  sensibly  feel  it.  "The  archers  sorely  grieved  him,  and 
shot  at  him,  and  hated  him."  Their  arrows  were  those  of  envy  and 
hatred.  Psal.  Ixiv.  3.  Joseph  also  is  supposed  to  have  had  a  bow,  and 
to  have  shot  at  them;  but  his  arrows  were  those  of  love,  overcoming 
evil  with  good.  They  strengthened  one  another  in  an  evil  cause;  but 
"  the  arms  of  his  hands  were  made  strong  by  the  hands  of  the  mighty 
God  of  Jacob  ;  "  and  thus  he  became  the  shepherd  and  the  support  of 
Israel,  ver.  24. 

4.  Observe  how  he  delights  to  dwell  upon  the  blessing  of  Joseph,  en- 
larging upon  it,  and  enumerating  the  various  kinds  of  good  which  it  con- 
tained, ver.  25.  In  blessing  him  the  patriarch  intimates  that  his  power 
of  blessing  was  greater  than  usual,  greater  than  that  of  his  progenitors, 
Abraham  and  Isaac;  and  that  it  would  not  only  extend  to  vast  districts 
of  the  holy  land,  but  to  "the  utmost  bounds  of  the  everlasting  hills," 
ver.  26.  All  this  good  shall  rest  upon  the  head  of  Joseph,  and  that 
because  of  his  having  been  sold  into  Egypt,  and  "  separated  from  his 
brethren." 

II.  Notice  the  leading  principle  contained  in  this  benediction,  as  ap- 
plicable to  other  subjects;  namely,  that  those  who  suffer  and  lay  them- 
selves out  for  the  good  of  others  shall  in  the  end  be  abundantly  blessed 
of  the  Lord. 

According  as  Joseph  had  suffered  for  the  good  of  others,  so  did  his 
father  delight  to  bless  him  and  to  see  him  honoured,  even  to  the  latest 
posterity.     Thus  also  it  is  come  to  pass. 

In  this  instance  we  may  see, 

1.  The  principle  on  which  God  proceeds  in  blessing  and  honouring 
his  well-beloved  Son.  Look  at  his  sufferings  from  the  "  archers," 

from  men  and  devils,  from  his  brethren,  and  even  from  his  own  disci- 
ples ;  denied  by  one,  and  betrayed  by  another.  Thus  was  he  "  sorely 
grieved"  and  troubled,  and  the  archers  shot  at  him,  and  hated  him. 
See  also  the  returns  he  made  for  all,  overcoming  evil  with 
good.  When  he  was  reviled  he  blessed,  and  prayed  even  for  his  mur- 
derers: Father  forgive  them,  for  they  know  not  what  they  do. 
Witness  too  how  God  supported  him,  "  the  arms  of  his  hands  being 
made  strong  by  the  hands  of  the  mighty  God  of  Jacob."  He  did  not 
fail,  neither  was  he  discouraged ;  but  endured  the  cross,  and  despised 


345 

the  shame.  Observe  likewise  the  honour  that  was  put  upon  him. 

God  raised  him  from  the  dead,  and  gave  him  a  name  tliat  is  above  every 
name.  Phil.  ii.  8 — 11.  For  the  sulFering  of  death  ho  hatli  crowned 
him  with  glory  and  honour,  and  set  him  over  the  works  of  his  liands. 
Heb.  ii.  7 — 9.  For  his  deep  abasement  he  is  become  the  object  of  ado- 
ration to  the  whole  universe.  Rev.  v.  12,  13. 

2.  We  here  see  the  principle  on  which  God  proceeds  in  blessing  and 
honovring  his  servants.  Christ  is  pre-eminently  the  Lord's  ser- 

vant, Isai.  xlii.  1  :  but  there  arc  others  who  have  humbly  followed  his 
example,  and  have  laboured  and  suffered  for  the  good  of  mankind. 
Some  have  endured  persecution  ;  Paul  and  nearly  all  the  apostle's  died 
martyrs  :  others  have  suffered  the  loss  of  all  things,  and  met  with  cruel 
mockings.  When  they  received  evil,  they  also  returned  good;  and  the 
weapons  of  their  warfare  have  been  made  strong  by  the  God  of  all 
grace.  Such  in  the  end  will  be  blessed  with  more  than  common 

blessings,  even  to  the  utmost  bound  of  the  everlasting  hills.  Such  are 
faithful  missionaries,  who  have  been  "  separated  from  their  brethren  ;" 
and  the  archers  have  shot  at  them,  and  sorely  grieved  them. 

(1)  Let  us  cast  in  our  lot  with  the  blessed  Jesus,  and  wc  shall  be 
blessed  in  him.  Joseph  was  the  shepherd  and  strength  of  Israel,  not- 
withstanding the  unworthy  conduct  of  his  brethren  towards  him  :  much 
more  is  Jesus  the  shepherd  of  his  flock,  and  the  foundation  of  his  church 
and  people. 

(2)  Let  us  learn  to  follow  the  example  set  before  us.  Those  who 
serve  the  Lord  Jesus  Christ,  and  sutler  for  his  sake  shall  in  the  end  be 
blessed,  and  find  an  abundant  recompense. 


DOCTRINE  OF  DIVINE  APPOINTMENT. 

No  man  should  be  moved  by  these  ajjlictions,  for  yourselves  know 
that  we  are  appointed  thereunto. — 1  Thessalonians  iii.  3. 

Great  opposition  was  made  to  the  introduction  of  the  gospel  into  the 
city  of  Thessalonica,  and  Paul  and  Silas  were  compelled  to  depart  by 
night  for  safety.  Acts  xvii.  And  though  eventually  a  church  was  es- 
tablished, violent  persecutions  still  continued.  Paul  felt  and  feared  for 
these  Thessalonians,  and  endeavoured  in  his  epistle  to  fortify  their  minds 
against  the  various  trials  to  which  they  were  exposed;  and  for  this  pur- 
pose he  exhibits  in  the  text,  the  doctrine  of  divine  appointment. 

I.  Notice  the  object  which  the  apostle  aimed  to  accomplish,  namely, 
that  christians  should  not  be  unduly  moved  by  the  trials  of  the  present 
life. 

It  is  not  supposed  that  we  should  be  unaflected,  or  unconcerned  about 


346 

what  may  happen;  this  would  not  be  natural,  or  proper.  Grace  does 
not  extinguish  the  feelings  of  nature,  it  sanctifies  and  refines  them. 
Good  men  have  always  felt  the  hand  of  God,  and  acknowledged  it. 
Aaron  held  his  peace  at  the  loss  of  his  two  sons,  but  he  mourned  in 
secret;  Job  felt,  and  was  resigned.  The  Thessalonians  were  troubled 
on  every  side,  and  v.'ere  greatly  "  moved;"  only  let  them  not  be  moved 
away  from  the  hope  of  the  gospel. 

Let  us  notice  a  few  instances  in  which  christians  are  in  danijer  of  being 
unduly  moved  by  present  afflictions — 

1.  When  the  loss  of  created  comforts  sinks  ns  into  despondency. 
There  have  been  persons  who  on  the  death  of  a  child  or  some  near  re- 
lation, have  become  inconsolable,  and  indulged  a  spirit  similar  to  that  of 
Saul  when  he  lost  his  kingdom.  They  seem  to  think  that  they  cannot 
be  reconciled  to  the  conduct  of  Providence  :  but  this  is  truly  an  awful 
sign.  It  becomes  us  rather  to  remember  that  we  hold  upon  an  uncertain 
tenure  all  that  is  dear  to  us  in  life,  and  that  all  is  forfeited  by  sin.  We 
may  lawfully  retain  what  God  has  given  us;  but  vvhen  he  calls  for  it, 
we  must  cheerfully  give  it  up. 

2.  If  our  trials  unfit  and  indispose  us  for  holy  duties,  except  so  far 
as  natural  infirmities  prevail,  we  are  unduly  moved.  If  afflic- 
tions operate  aright,  they  will  rather  help  than  hinder  us  in  the  duties  of 
prayer,  and  in  understanding  the  sacred  Scriptures.  It  is  also  our  mercy 
that  the  Lord  has  encouraged  us  to  cast  all  our  cares  on  him,  and  to  call 
upon  him  in  the  day  of  trouble.  But  if  like  Rehoboam  we  say  in  our 
hearts,  '  This  evil  is  of  the  Lord,'  and  we  begin  to  think  hard  of  his 
conduct,  it  is  a  fearful  sign  that  all  is  not  right  with  us. 

3.  If  afflictions  alienate  our  hearts  from  God,  or  weaken  our  attach- 
ment to  religion,  the  effect  is  highly  injurious.  Some  who  pro- 
fess the  gospel  have  been  offended  when  persecution  arose,  and  have 
lost  all  their  zeal  for  Christ  and  his  cause.  Others  when  providence 
has  gone  against  them,  have  turned  their  backs  on  God,  and  deserted 
their  station  among  his  people.  Even  good  men  have  been  so  moved  by 
the  adversities  of  life,  and  the  favour  shown  to  the  wicked,  as  to  be  un- 
der great  temptations  to  atheism.  Psal.  Ixxiii. 

II.  Consider  the  doctrine  which  the  apostle  teaches  in  order  to 
accomplish  his  object,  and  that  is,  the  doctrine  of  divine  appointment. 

This  truth  has  been  greatly  abused  by  wicked  men,  and  sometimes 
injudiciously  applied  even  by  good  men  ;  yet  it  has,  nevertheless,  been 
the  means  of  reconciling  and  supporting  the  minds  of  the  godly  under 
their  various  afflictions.  Job  could  say,  'He  performeth  the  thing  that 
is  appointed  for  me,'  and  found  relief  in  it.  David  also  was  happy  to 
say,  '  All  my  times  are  in  thy  hand.'  Judah  in  captivity  derived  com- 
fort from  hence  :  '  Who  is  he  that  saith,  and  it  cometh  to  pass,  when 
the  Lord  commandeth  it  not.'  Lam.  iii.  37. 

But  let  us  observe  the  fitness  of  this  doctrine  to  preserve  the  mind 
from  being  unduly  moved  in  times  of  affliction.  To  this  end  we  must 
compare  it  with  the  idea,  of  all  things  coming  by  chance,  or  merely 
through  human  agency. 

1.  If  every  thing  or  any  thing  come  by  chance,  the  hand  of  God 


347 

could  not  be  in  it,  and  this  would  deprive  us  of  a  principal  source  of 
relief.  To  one  that  loves  God  it  is  a  great  comfort  to  see  his 

hand  in  every  thing  that  bofals  us.  We  can  take  well  what  he  docs, 
let  the  conduct  of  mankind  be  what  it  may.  It  is  enough,  and  ought  to 
be  enough,  that  it  is  the  Lord's  doing  :  and  let  him  do  what  seemclh  him 
good,  i  was  dumb,  and  opened  not  my  moulh,  because  thou  didst  it, 
says  David.  When  Job  was  deprived  of  all  his  substance  by  the  (Jhal- 
deans  and  Sabeans,  he  was  reconciled  to  the  loss,  because  he  saw  that 
the  Lord  had  taken  away.  To  have  every  thing  arranged  and  ordered 
by  him  whom  we  love,  is  all  that  we  can  desire. 

2.  If  every  thing  that  befals  us  came  by  mere  human  agency,  there 
would  be  little  or  no  reason  for  it,  and  therefore  no  motive  to  reconcilia- 
tion or  submission.  The  only  remedy,  in  case  things  came 
by  chance,  or  by  mere  second  causes,  would  be  that  which  unbelievers 
generally  apply,  and  that  is,  endeavouring  to  forget  the  evils  we  are 
called  to  endure.  So  far  indeed  as  things  are  supposed  to  come  by  hu- 
man agency,  there  is  often  worse  than  no  reason  for  them  ;  for  in  pro- 
portion as  the  hand  of  man  is  in  our  troubles,  we  have  to  complain  of 
injustice,  oppression,  and  deceit ;  and  if  we  could  look  no  farther,  there 
would  be  no  such  thing  as  cordial  and  voluntary  submission.  But  if  we 
consider  all  as  God's  doing,  we  shall  find  a  reason  and  a  '  wherefore,' 
in  his  contending  with  us.     This  may  reconcile  us,  and  do  us  good. 

3.  If  what  befals  us  came  by  human  agency,  or  by  mere  chance,  we 
might  be  ever  employed  in  disputing  the  anthority  from  ivhence  ovr  ills 
proceed,  and  be  for  taking  all  into  our  own  hands.  But  if  all 
proceeds  from  God,  his  authority  is  absolute  and  indisputable,  and  our 
limes  are  in  his  hand.  He  will  not,  and  it  is  right  he  should  not,  resign 
the  government  of  the  world  into  other  hands;  otherwise  we  should  be 
for  fixing  our  own  lot,  and  reserving  to  ourselves  the  disposal  of  all 
events,  rather  than  be  subject  to  fate  or  chance.  But  it  is  to  the  glory 
of  God,  and  greatly  for  our  good,  that  we  feel  and  acknowledge  his  ab- 
solute authority,  and  sink  into  nothing  before  him  ;  that  '  we  be  still,  and 
know  that  he  is  God.' 

4.  If  things  were  effected  by  second  causes,  or  come  by  chance,  there 
would  be  little  or  no  wisdom  in  them,  or  that  wisdom  would  be  acci- 
dental. On  the  contrary,  it  is  highly  conciliating,  to  view  every 
separate  event  as  a  part  of  one  all-wise  scheme  ;  and  to  know  that  when 
our  plans  are  frustrated,  God's  plan  remains  unalterable,  and  that  the 
thoughts  of  his  heart  endure  to  a  thousand  generations. 

5.  If  things  were  otherwise  than  they  are,  no  good  could  he  expected 
to  arise  out  of  our  afflictions.  None  whatever  could  proceed  from 
chance,  and  but  little  from  human  agency.  But  by  viewing 
all  as  the  efTect  of  divine  appointment,  much  of  the  goodness  of  God 
may  be  seen,  and  many  beneficial  purposes  may  be  answered  by  them. 
God  has  also  engaged  that  all  things  shall  work  together  for  good  to 
them  that  love  him,  and  has  invited  us  to  call  uptm  him  in  the  day  of 
trouble,  that  he  may  deliver  us,  and  that  we  may  glorify  him.  Accord- 
ing to  the  present  system,  all  our  present  ills  are  the  seeds  of  future 
bliss,  and  will  be  followed  with  a  far  more  exceeding  and  eternal  weight 
of  glory. 


348 


GOD'S  COVENANT  PEOPLE. 

Gather  my  saints  together  unto  me  ;  those  that  have  made  a  covenant 
with  me  by  sacrifice. — Psalm  I.  5. 

Amidst  the  terrors  of  the  last  judgment,  we  hear  the  voice  of  the 
great  Shepherd  calling  to  his  flock,  and  gathering  them  together  from 
the  four  winds  of  heaven.  Thus,  while  earthquakes  were  shaking  the 
city  of  Jerusalem,  the  angel  said  to  the  women  at  the  sepulchre,  Fear 
not  ye ;  for  I  know  that  yo  seek  Jesus  who  was  crucified.  In  that  tre- 
mendous day,  God  will  have  a  regard  for  his  friends ;  and  then  it  will 
be  seen  of  what  importance  it  is  to  be  a  christian. 

I.  Observe  the  description  given  of  the  people  of  God  :  they  are  "  his 
saints,  who  have  made  a  covenant  with  him  by  sacrifice." 

To  be  called  "  saints"  is  highly  honourable  ;  it  is  a  name  that  distin- 
guishes God's  family,  both  in  heaven  and  earth.  God  only  is  essen- 
tially holy,  for  there  is  none  holy  but  the  Lord.  The  angels  also  are 
called  holy,  and  the  spirits  of  just  men  departed  are  called  saints,  'the 
saints  in  light.'  The  saints  on  earth  are  likewise  said  to  be  holy  ;  and 
they  are  so  in  part,  but  in  heaven  all  will  be  perfect  and  complete. 
Their  sanctification,  however,  in  this  world,  though  initial  only,  is  suffi- 
cient to  denominate  them  saints. 

This  is  the  name  for  which  the  world  hate  them  :  they  hate  the 
thing  itself,  and  therefore  it  is  no  wonder  they  deride  those  who  in  any 
measure  possess  it.  Though  hyprocrites  may  imitate  it,  and  bring  it 
into  reproach,  and  though  the  ungodly  may  despise  it;  it  is  neverthe- 
less true,  that  without  holiness  no  man  shall  see  the  Lord.  Heb.  xii.  14. 
It  is  neither  outward  decency  nor  a  speculative  faith,  but  a  heart  con- 
formed to  the  will  of  God,  and  filled  with  the  love  of  Christ,  that  con- 
stitutes the  essence  of  true  religion. 

Another  part  of  their  character  is,  they  have  "  made  a  covenant  with 
God  by  sacrifice" — 

1.  A  covenant  is  always  expressive  o{ friendship  between  the  parties. 
Thus  when  Abraham  and  Abimelech  entered  into  covenant,  and  sware  to 
each  other,  it  was  the  bond  of  peace  and  amity  between  them.  When 
God  also  made  a  covenant  with  Noah  and  every  living  thing,  and  set 
his  bow  in  the  cloud,  it  was  to  give  assurance  that  the  world  should  no 
more  be  destroyed  by  water.  And  when  a  covenant  was  made  with 
Abraham,  it  was  a  token  of  friendship  and  goodwill.  Gen.  ix.  12. 
xvii.  4. 

2.  Covenants  were  frequently  accompanied  with  sacrifice,  which  ren- 
dered them  a  solemn  and  religious  act.  Thus  when  Laban  and  Jacob 
entered  into  covenant,  it  was  solemnised  by  the  offering  up  of  sacrifice ; 
and  in  general  a  curse  was  invoked,  in  case  either  of  the  parties  should 
violate  the  engagement.  Gen.  xxxi.  52 — 54. 

3.  Sacrifices  under  the  law  were  designed  as  a  medium  by  which 


349 

ihe  people  of  Israel  sliould  renew  and  ratify  the  covenant  made  with  God 
on  mount  Sinai,  Mere  outward  worshippers  overlooked  this,  but  the 
true  Israel  of  God  did  not.  They  bound  themselves  afresh  to  be  the 
Lord's  by  every  sacrifice  they  offered,  and  as  often  as  they  approached 
the  altar  they  dedicated  themselves  anew  to  his  service.  Psal.  Ixvi.  13, 
14.  cxvi.  17,  18. 

4.  Since  the  abolition  of  sacrifices,  the  great  tncdium  by  which  we 
enter  into  covenant  with  God  is  the  sacrifice  of  Christ,  once  offered  in 
the  end  of  the  world.  Through  him  God  can  be  at  peace  with  us,  for 
in  his  sacrifice  he  smells  a  sweet  savour,  as  in  Noah's  offering.  Ephes. 
V.  2.  Hereby  the  Lord  becomes  our  God,  and  we  are  made  iiis  peo- 
ple; and  in  this  way  only  can  we  be  at  peace  with  him,  Heb.  viii. 
10—1.3. 

5.  Every  memorial  of  the  death  of  Christ  is  a  renewal  of  our  cove- 
nant witli  God,  and  it  becomes  us  to  beware  that  we  do  not  lightly  re- 
gard it,  or  attend  upon  it  in  a  formal  manner.  Every  approach  to  the 
Table  of  the  Lord,  is  an  implied  surrender  of  ourselves  to  him,  and  we 
thereby  enter  into  an  everlasting  covenant,  never  to  be  forgotten.  1  Cor. 
xi.  25.  Psal.  cxix.  106. 

II.  The  charge  given  by  the  Lord  concerning  his  people  when  the 
world  shall  be  destroyed.  "  Gather  my  saints  together  unto  me  " — 

1.  This  charge  is  delivered  to  the  holy  angels,  and  is  similar  to  that 
mentioned  by  our  Saviour,  when  they  shall  gather  together  his  elect, 
from  one  end  of  heaven  to  the  other.  Malt,  xxiv.  31. 

2.  It  supposes  that  the  saints  are  scattered  about  in  the  earth,  to  the 
four  winds  of  heaven.  Such  was  the  slate  of  individual  believers  among 
the  Jews,  when  he  look  them  one  of  a  city,  and  two  of  a  family,  and 
brought  them  to  Zion.  So  in  the  last  day  ihey  shall  be  found  scattered 
abroad  over  the  face  of  the  whole  earth.   Hos.  ii.  23.  John  xi.  52, 

3.  This  charge  is  expressive  of  the  difference  that  God  will  put  b€' 
tween  the  righteous  and  the  wicked.  He  hath  done  so  in  many  former 
instances,  which  prefigured  the  last  judgment.  It  was  so  at  the  time  of 
the  flood  :  Noah  and  his  family  were  preserved  in  the  ark,  while  the 
world  was  drowned.  At  the  burning  of  Sodom,  Lot  was  conducted  by 
an  angel  to  a  place  of  safety.  When  Jerusalem  was  destroyed  by  the 
Chaldeans,  a  mark  was  set  on  the  foreheads  of  the  men  who  sighed  and 
cried  for  the  prevailing  abominations.  Thus  also  it  will  be  with  ihe 
saints  in  the  last  day  ;  they  shall  be  caught  up  together  with  the  Lord 
in  the  air,  while  the  earth  and  all  its  works  shall  be  burnt  up.  •  Mai.  iii. 
17,  19.  Matt  XXV.  32,  33. 

IMPROVEMENT. 

(1)  We  learn  from  this  subject  that  the  only  religion  which  will  avail, 
or  exempt  us  from  the  wrath  to  come,  is  a  holy  religion.  We  must  he 
"  saints,"  or  we  cannat  be  saved.  We  may  profess  to  be  God's  people, 
may  come  and  bring  our  offerings  ;  but  if  we  enter  not  into  solemn  cove- 
nant with  him,  we  are  none  of  his,  nor  will  he  own  us  in  the  last  day. 
Vol.  II.         45 


350 

(2)  Tiie  only  holy  people  are  ihosft  who  make  a  covenant  with  him 
hy  sacrifice,  or  who  come  unto  God  by  Jesus  the  Mediator,  pleading  for 
pardon  and  acceptance  through  him.  The  blood  of  Jesus  only  can 
purge  the  conscience  from  dead  works,  and  there  is  no  uncovenanted 
mercy  for  sinful  man.  The  rejection  of  the  atonement  is  the  rejection 
of  the  covenant  ratified  by  his  blood.  Matt.  xxvi.  28. 

(3)  If  we  be  the  Lord's  covenant  people,  we  must  surrender  ourselves 
unreservedly  to  do  and  suffer  all  his  will.  We  must  take  him  for  our 
God,  and  give  up  ourselves  to  be  his  people.  2  Cor.  viii.  5. 

(4)  If  thus  consecrated  to  the  Lord,  we  need  not  fear  the  terrors  o{  the 
last  judgment.  He  will  gather  us  with  his  arm,  his  voice  shall  dispel 
our  fears,  saying,  Come  ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world. 


JUSTICE  AND  EQUITY  OF  THE  LAST  JUDGMENT. 

And  the  heavens  shall  declare  his  righteousness :  for  God  is  judge 
himself. — Psalm  1.  6. 

The  occasion  of  proclaiming  the  last  judgment,  in  the  impressive  lan- 
guage of  this  psalm,  seems  to  have  been  the  appearance  of  a  large  pro- 
portion of  formal  worshippers  among  the  people  of  God,  and  the  extreme 
depravity  of  the  priests,  ver.  16.  The  Lord,  therefore,  in  awful  displea- 
sure, alarms  these  hypocrites,  by  threatening  them  with  utter  destruction, 
and  cailing  them  to  serious  reflection,  ver.  22. 

It  is  indeed  a  very  humbling  thought,  that  we  are  considered  as  crimi- 
nals who  are  to  be  tried  before  tlie  Judge  of  all  the  earth  ;  and  whether 
we  view  ourselves  in  this  light  or  not,  such  is  our  real  character  and 
condition.  It  is  appointed  unto  ail  men  once  to  die,  and  after  this  the 
judgment. 

I.  Notice  the  awful  description  given  of  the  last  judgment. 

This  is  a  subject  indeed  that  will  not  admit  of  any  curious  enquiries, 
as  to  the  manner  how,  or  the  time  when  it  will  take  place :  but  we  know 
that  there  is  a  judgment  to  come,  and  that  we  are  doomed  to  an  appear- 
ance before  God,  whenever  the  summons  shall  arrive.  Yet  some  things 
may  be  learned  from  this  psalm,  respecting  the  proceedings  of  that  awful 
day. 

1.  The  criminals  to  be  tried  are  the  professed  people  of  God,  such  of 
them  especially  as  are  distinguished  from  his  "saints,  who  have  made 
a  covenant  with  him  by  sacrifice;"  for  they  are  not  all  Israel  which 
are  of  Israel.  The  Lord  therefore  will  judge  "  his  people,"  ver.  4. 
There  is  much  false  religion  that  must  be  brought  to  account,  as  well  as 
impiety  and  irreligion;  and  a  great  deal  of  wood,  hay  and  stubble  that 
must  b«  burnt  up.     In  Christ's  kingdom  there  are  many  things  that 


351 

offend,  and  them  that  do  iniquity :  these  must  be  eradicated,  and  the 
tares  separated  from  the  wheat.  All  the  churches  shall  know  that  it  is 
he  who  tries  the  reins  and  the  heart :  and  if  judjiment  begins  at  the 
house  of  God,  where  shall  the  wicked  and  the  ungodly  appear. 

2.  Tlie  witnesses  to  be  summoned  are  the  whole  intelligent  creation. 
"  He  shall  call  to  the  heavens  from  above,  and  to  the  earth,"  that  he 
may  judge  his  people.  The  sinner  shall  be  tried  in  an  open  court,  and 
ten  thousand  witnesses  shall  rise  up  against  him  ;  as  many  as  have 
sinned  before  all,  shall  be  condemned  before  all,  and  the  eyes  of  the  un- 
wise shall  be  fixed  on  the  transactions  of  that  day. 

3.  The  accuser  and  the  Judge  is  the  God  of  Israel,  who  will  open 
his  complaint,  and  testify  against  us,  ver.  7.  There  will  not  only  be  in- 
numerable other  witnesses,  but  God  who  is  greater  than  all,  and  knoweth 
all  things,  will  himself  be  the  accuser  and  the  avenger.  Mai.  iii.  5. 

4.  All  this  shall  be  attended  with  aioful  grandeur:  "a  fire  shall  de- 
vour before  him,  and  it  shall  be  very  tempestuous  round  about  him," 
ver.  3.  The  appearance  of  God  on  mount  Sinai,  as  the  lawgiver,  wa8 
very  dreadful,  but  as  the  judge  it  will  be  still  more  so.  2  Thess.  i.  7 — 9. 

II.  The  equily  of  the  divine  proceedings.  "  The  heavens  shall  de- 
clare his  righteousness,  for  God  is  judge  himself." 

Awful  as  it  may  be  for  us  as  sinners  to  contemplate  that  solemn  day, 
it  is  satisfactory  to  know  that  its  transactions  will  all  be  founded  in  truth 
and  righteousness.  This  is  inferred  with  certainty  from  the  character 
of  the  Judge,  and  the  heavens  "^hall  openly  "declare  it." 

1.  If  God  be  judge  himself,  there  will  he  nothing  arbitrary  in  the 
proceedings  of  that  day.  No  man  shall  be  condemned  without  cause, 
as  if  the  Lord  took  pleasure  in  the  death  of  a  sinner,  for  that  be  far 
from  him.  Such  things  may  happen  where  mortals  fill  the  seat  of  judg- 
ment, but  not  where  God  himself  is  to  preside.  Neither  will  it 
be  owing  to  any  previous  purpose  existing  in  the  divine  mind,  that  a 
sentence  of  condemnation  is  passed  upon  the  sinner.  God  has  indeed 
determined  that  sin  and  misery  shall  go  together,  and  that  all  the  finally 
impenitent  shall  be  banished  from  his  presence ;  but  this  determination 
does  not  make  men  sinners,  nnr  is  it  th3  cause  of  their  condemnation. 
Every  man  shall  be  judged  '  according  to  the  deeds  done  in  the  body,' 
and  by  no  oihe<'  rule. 

2.  if  God  be  judge  himself,  there  can  be  no  mistake  regarding  char- 
acter.  To  condemn  the  innocent  with  the  guilty,  is  an  abomination  to 
the  Lord.  The  judgment  which  men  pass  on  character  is  sometimes 
too  favourable ;  they  can  judge  only  by  the  outward  appearance,  anjd 
may  be  deceived,  but  God  knoweth  the  heart.  We  are  liable  to  mistake 
in  the  opinion  we  form  of  some  who  appear  amiable  and  circumspect  in 
their  deportment;  of  some  who  attend  the  gospel,  and  seem  desirous  to 
understand  it ;  but  God  will  bring  them  to  account,  and  make  it  mani- 
fest that  they  had  no  real  love  to  him,  notwithstanding  these  favourable 
appearances.  In  other  cases  our  judgment  is  apt  to  be  too  severe. 
We  may  see  in  the  conduct  of  some  so  many  defects,  so  much  that  is 
unlovely,  and  unlike  the  spirit  oC  Chiist,  that  we  are  ready  to  conclude 


362 

them  to  be  utter  strangers  to  God.  But  perhaps  we  know  only  a  small 
part  of  their  true  character,  and  have  viewed  it  only  partially,  for  want 
of  more  wisdom,  or  better  means  of  information.  But  in  the 

proceedings  of  that  day  no  errors  of  this  sort  can  possibly  arise,  though 
some  may  be  acquitted,  and  others  condemned,  in  direct  opposition  to 
the  judgment  we  had  previously  formed. 

3.  If  God  be  judge  himself,  there  will  he  nothing  unjust  in  his  pro- 
ceedings. Judgment  will  be  passed  according  to  the  different  degrees 
of  guilt,  which  will  then  be  fully  ascertained.  All  men  are  God's  stew- 
ards ;  and  as  every  man  occupies  a  different  portion  of  his  Lord's  goods, 
so  of  that  he  must  give  account.  Men's  natural  ability  will 

also  be  considered  ;  and  according  to  the  use  or  abuse  they  have  made 
of  their  faculties  and  opportunities,  such  will  be  their  judgment.  No 
man  will  be  condemned  for  what  was  physically  impossible:  it  is  not 
the  want  of  reason  or  understanding,  but  the  abuse  of  them,  that  will 
constitute  our  guilt.  Men's  advantages  are  very  different :  some 

nations,  some  towns  and  cities,  some  individuals  have  not  the  gospel, 
while  others  possess  it  in  rich  abundance;  and  the  greater  will  be  the 
condemnation  of  those  who  have  it,  and  improve  it  not.  Let  us  recol- 
lect the  fearful  doom  of  Bethsaida  and  Chorazin,  God  will  render  to 
every  man  according  to  his  works,  to  the  Jew  first,  and  also  to  the 
Greek. 

REFLECTIONS. 

(1)  Think  what  a  cause  we  have  depending  !  Can  we  view  the  ap- 
proach of  this  awful  day  with  indifference,  or  pretend  that  it  does  not 
concern  us  ?  If  God  were  to  mark  iniquity,  where  are  we  ?  And  what 
reason  have  we  to  imagine  that  he  will  not? 

(2)  How  needful,  how  desirable  is  an  interest  in  Christ,  and  to  have 
him  for  our  advocate  and  our  friend.  What  possible  ground  of  safety 
can  there  be  without  this? 

(3)  How  precious  and  invaluable  are  the  sacrifice  and  righteousness 
of  Christ,  that  can  clear  and  justify  us  in  such  a  court.  How  inestima- 
ble the  Saviour,  in  the  prospect  of  that  day  ;  and  how  unsearchable  the 
riches  of  his  grace,  who  is  able  to  present  us  faultless  before  the  pres- 
ence of  his  glory  with  exceeding  joy  !  Well  may  we  unite  with  ador- 
ing saints  and  say,  '  Unto  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood — to  him  be  glory  and  dominion  for  ever  and  ever, 
Amen. 


S5:J 


THE  CRUCIFIXION. 

^nd  when  they  were  come  fo  the  place  called  Calvary,  there  they 
crucijied  him,  and  the  malefactors  ;  one  on  the  right  hand,  and  the 
other  on  the  left. — Luke  xxiii.  33. 

How  striking  is  the  contrast  between  the  conduct  of  Jesus,  and  that 
of  his  enemies.  VVhen  ihey  were  come  to  Calvary,  there  they  crucified 
him;  and  while  they  crucified  him,  he  prayed  for  his  murderers,  saying, 
Father  forgive  them,  for  they  know  not  what  they  do,  ver.  34. 

In  ofl^ering  a  few  remarks  upon  the  text,  there  are  three  things  par- 
ticularly worthy  of  notice — the  place  where  our  Lord  suffered — the  na- 
ture of  his  sufTerings — and  the  company  in  wiiich  he  suffered. 

I.  Observe  the  place  where  our  Lord  suffered. 

This  is  called  Calvary,  or  Golgotha,  a  small  eminence,  about  half  a 
mile  distant  from  Jerusalem.  This  was  the  common  place  of  execution, 
where  the  vilest  offenders  were  put  to  death. 

Two  things  may  be  observed  concerning  this,  one  relating  to  the  in- 
tention of  the  murderers,  and  the  other  affecting  the  intention  of  the 
writer — 

1.  The  place  where  Jesus  suffered,  marks  the  malignant  design  of  his 
enemies.  It  was  not  without  some  reason  on  their  part  that  they 
fixed  on  Calvary ;  it  was  to  render  his  name  and  character  infamous, 
to  express  the  greatest  abhorrence  of  both,  to  sink  and  ruin  his  cause 
by  affixing  an  indelible  disgrace.  Hence  it  was  that  the  cross  of  Christ 
became  a  stumbling  block  to  the  Jews,  and  to  the  Greeks  foolishness. 
But  in  this  they  were  ultimately  disappointed. 

2.  The  place  as  mentioned  by  the  evangelist,  marks  his  strong  affec- 
tion. The  sacred  writer  employs  but  few  words,  his  narration 
is  slow  and  solemn,  and  expressive  of  the  deepest  feelings  of  the  heart. 
He  points  to  the  spot  with  peculiar  emphasis,  as  Jacob  did  to  the  field  of 
Machpelah,  saying,  '  There  they  buried  Abraham  and  Sarah  his  wife; 
there  they  buried  Isaac  and  Rebekah  his  wife;  and  there  I  buried  Leah.' 
Gen.  xlix.  31.  Another  instance  of  this  form  of  speech  occurs  in  the 
address  of  Ruth  to  Naomi:  '  Where  thou  diest,  will  I  die,  and  there  will 
I  be  buried.'  Ruth  i.  17.  Thus  the  evangelist  points  to  Calvary, 
and  with  deep  emotion  says,   There  they  crucified  him. 

3.  VVe  may  also  add  that  this  directs  us  to  the  place  where  we  must 
look  for  mercy.  There  they  crucified  him,  and  thence  our  sal- 
vation comes.  There  the  great  sacrifice  was  offered  up,  the  ransom 
price  paid,  and  the  great  atonement  made. 

'  There  hangs  all  human  hope  :  that  nail  supports  the  falling  universe.' 

II.  The  nature  of  Christs  sufferings  :  "  they  crucified  him." 

The  sin  of  which  the  Jews  pretended  to  accuse  our  Lord,  was  that  of 


354 

blasphemy,  because  that  '  he  being  a  man,  made  himself  God  ;  and  call- 
ing God  his  Father,  he  made  himself  equal  with  God.'  By  the  Jewish 
law  a  blasphemer  was  to  be  stoned  to  death,  and  therefore  they  took  up 
stones  to  cast  at  him  j  but  being  at  that  time  under  the  Roman  govern- 
ment, they  had  no  power  to  put  any  one  to  death.  They  therefore 
brought  him  before  Pilate,  demanding  that  he  should  be  crucified.  The 
Roman  law  inflicted  capital  punishment  by  various  other  means,  chiefly 
by  decapitation  ;  but  crucifixion  was  fixed  upon  to  gratify  the  malignity 
of  the  Jews,  and  the  unrighteous  judge  yielded  to  their  wishes. 
In  all  this  however  the  hand  of  God  may  be  traced,  and  his  wisdom 
seen  in  overruling  these  events  for  the  accomplishment  of  his  own  pur- 
poses, 

1.  The  death  of  the  cross,  though  selected  by  Jewish  malignity, 
would  be  the  fulfilment  of  prophecy.  The  disciples  were  blind 
to  these  things  when  they  hai)pened,  but  afterwards  they  saw  pbiinly 
that  thus  it  was  written,  and  that  thus  it  behoved  Christ  to  suffer.  Pro- 
phecy had  foretold  that  they  should  pierce  his  hands  and  his  feet,  Psal. 
xxii.  16;  and  also  his  side,  Zech.  xii.  10.  John  xix.  34,  37. 

Our  Lord  also  had  himself  foretold,  in  numerous  instances,  that  he 
should  be  betrayed  into  the  hands  of  sinners,  and  be  crucified.  John  iii. 
14.  viii.  28.  xii.  32,  33.  He  had  also  rendered  the  idea  familiar  by 
calling  a  profession  of  his  name,  with  ail  the  difficulties  attending  it,  a 
bearing  of  the  cross,  in  allusion  to  his  carrying  the  cross  to  Calvary. 
Matt.  xvi.  24.  Mark  x.  21.  Luke  ix.  23.  Hence  also  the  doc- 

trine of  Christ  crucified,  as  the  only  medium  of  our  salvation,  formed 
the  very  essence  of  the  gospel  itself.  1  Cor.  ii.  2.  Gal.  iii.  1.  vi.  14. 

2.  In  our  Lord's  suffering  the  death  of  the  cross,  there  was  something 
analogovs  to  what  we  as  sinners  hud  deserved ;  and  probably  it  was 
with  a  view  to  represent  this,  that  the  Jews  were  suffered  to  crucify 
him — 

(1)  It  was  a  lingering  death,  and  the  Romans  appear  to  have  in- 
vented this  mode  of  punishment  on  purpose  to  render  death  as  dreadful 
as  possible.  In  the  case  of  our  blessed  Lord  it  was  six  hours,  from  the 
commencement  to  the  end  of  the  crucifixion,  when,  having  power  to  lay 
down  his  life,  he  voluntarily  gave  up  the  ghost;  but  the  malefactors  had 
not  then  expired,  and  would  probably  have  survived  many  hours  longer. 
Mark  xv.  44.  John  xix.  33,  All  this  time  the  sufferer  would 
experience  the  most  insatiate  thirst,  from  the  extreme  anguish  so  long 
endured.  Psal.  xxii.  15.  Ixix.  21.  John  xix.  28,  And  in  this  length- 
ened pain  and  anguish  there  was  something  that  represented  the  endless 
punishment  of  the  wicked,  the  worm  that  dieth  not,  and  the  fire  that  is 
not  quenched, 

(2)  It  was  a  most  painful  death,  more  so  perhaps  than  any  other 
that  human  malignity  could  devise.  The  wounds  were  all  inflicted  on 
the  tenderest  parts  of  the  human  body,  but  not  so  as  to  afl^ect  the  seat  of 
life.  In  the  act  of  fixing  the  cross  in  the  ground,  with  the  sufferer  sus- 
pended on  it,  his  joints  would  be  dislocated  by  the  shock  ;  and  thus 
another  prophecy  would  be  fulfilled.  Psal.  xxii.  14.  These  ex- 
quisite sufferings  would  shadow  forth  those  torments  of  hell,  in  which 


355 

the  sinner  shall  thirst  in  vain  for  water  to  cool  his  tongue,  and  where  the 
everburning  sulphur  is  unconsumed. 

(3)  The  death  of  the  cross  was  attended  with  reproach  andinfamy ; 
none  so  painful,  so  ignominious  as  this.  lie  was  made  a  sj)cctacle' to 
angels  and  to  men,  and  they  that  passed  by  wagged  the  head  in  derision 
and  contempt.     Yet   lie  endured   the  cross,   and  despised  the  shame. 

In  this  also  there  was  a  preHguration  of  that  public  disgrace  and 
overwhelming  shame,  which  the  righteous  judge  has  awarded  as  the 
punishment  of  sin.  Dan.  xii.  2.  Isai.  ixvi.  24. 

(4)  The  death  of  the  cross  was  an  accursed  death,  both  in  the  esteem 
of  God  and  man.  Gal.  iii.  13.  And  the  sentence  to  which  sinners  are 
doomed  is,  that  they  are  to  die  the  death,  to  die  under  the  curse,  ilence 
Jesus  would  come  under  the  lav.-,  and  into  our  place  and  stead,  and  so 
was  made  a  curse  for  us. 

III.  The  company  in  which  he  sufiered :  they  crucified  with  him 
"  two  malefactors,  one  on  the  right  hand,  and  the  other  on  the  left." 

1.  On  the  part  of  his  enemies  this  was  designed  to  render  his  death 
still  moreigiiominlous  and  shameful,  and  was  no  doubt  conlrivcd  between 
Pilate  and  the  chief  priests.  Our  blessed  Lord  was  holy,  harm- 
less, undefiled,  and  separate  from  sinners ;  but  now  to  overwhelm  him 
with  shame  and  jiublic  disgrace,  they  associate  him  with  "  malefactors." 

Not  content  with  this,  they  place  him  in  the  midst,  to  insinuate 
that  he  was  the  worst  of  the  three.  Here  every  circumstance  tells,  for 
every  thing  was  intended  to  heighten   the  disgrace.  This  ar- 

rangement might  also  be  contrived  lor  (he  purpose  of  discomposing  his 
mind,  during  his  Jast  moments,  by  filling  his  car  with  the  blasphemies 
and  reproaches  of  the  dying  malefactors.  When  we  come  to  die,  the 
least  comfort  we  hope  for  is  a  peaceful  pillow,  and  the  presence  of  a 
sympathising  friend.  But  here  is  the  blessed  Saviour,  surrounded  by  an 
enraged  populace,  and  expiring  on  the  cross,  amidst  the  execrations  of 
his  enemies,  and  the  groans  of  dying  malefactors. 

2.  But  on  the  part  of  God  we  may  see  something  of  the  wisdom  of 
this  appointment.  Prophecy  was  hereby  fulfilled,  which  said 
that  he  should  be  numbered  with  transgressors.  Isai.  liii.  11.  Mark 
XV.  27,  28.  By  this  means  also  the  virtue  of  his  sacrifice  was 
made  more  fully  to  appear.  Had  two  of  his  disciples  been  crucified 
with  him,  instead  of  two  malefactors,  it  might  have  been  imagined  that 
they  had  contributed  something  to  the  efiicacy  of  his  sufierings  :  but  as 
it  is,  it  would  appear  that  his  own  arm  brought  salvation,  and  his  right- 
eousness it  sustained  him.  Ke  trode  the  winepress  alone,  and  of  the 
people  there  was  none  with  him.  Isai.  Ixiii.  3.  Also  by  sufier- 
ing  in  such  society,  an  opportunity  was  given  for  the  fuller  display  of 
his  power  and  grac(^,  in  saving  one  of  the  malefactors  in  his  last  mo- 
ments, and  taking  him  Irom  the  cross  to  the  paradise  of  God. 
Moreover,  the  publicity  of  his  crucifixion,  rendered  the  evidence  of  his 
death  more  certain  and  indisputable;  so  that  his  enemies  could  not  pre- 
tend that  there  was  any  collusion  ;  and  that  which  established  the  reality 
of  his  death,  established  also  the  reality  of  his  subsequent  resurrection, 
on  which  all  the  hopes  of  his  followers  depend. 


366 


DEVOTING  OURSELVES  TO  THE  LORD. 

And  this  they  did,  not  as  we  hoped,  but  first  gave  their  own  selves 
unto  the  Lord,  and  unto  us  by  the  will  of  God. — 2  Corinthians  viii.  5. 

Paul,  in  exhorting  the  Corinthians  to  the  exercise  of  christian  benefi- 
cence, reminds  them  of  the  unbounded  liberality  of  their  brethren  in 
Macedonia,  who  had  in  this  instance  far  exceeded  his  expectations  ;  and 
he  finds  a  reason  for  it,  in  their  having  first  devoted  themselves  unre- 
servedly to  the  Lord. 

Two  things  in  the  conduct  of  these  christians  are  particularly  worthy 
of  notice,  and  also  of  our  imitation. 

I.  Their  surrender  of  themselves  to  the  Lord. 

This  is  the  first  step  in  the  path  of  christian  obedience,  and  the  es- 
sence of  true  conversion.  If  this  be  not  done,  we  are  not  proper  subjects 
for  christian  fellowship;  and  giving  ourselves  to  one  another  without 
this,  will  be  of  no  account.  We  should  be  unfit  for,  and  soon  be  weary 
of,  the  duties  and  privileges  of  such  a  connection. 

1.  Giving  ourselves  to  the  Lord  must  be  done  willingly,  and  with  all 
the  heart.  We  may  devote  ourselves  to  the  service  or  interest  of  men 
with  reluctance,  or  from  necessity ;  but  the  Lord  requires  the  surrender 
of  the  heart,  and  nothing  but  this  will  do.  Great  sacrifices  may 
be  made  for  the  interests  of  religion,  and  large  sums  subscribed,  from 
selfish  or  mercenary  motives;  but  whatever  be  done  for  God  must  be 
done  freely,  and  from  love  to  him,  or  it  cannot  be  accepted.  Men  may 
expend  their  property  or  their  zeal  upon  his  cause,  but  without  a  regard 
to  his  glory  it  is  nothing  worth. 

2.  The  surrender  must  he  unreserved.  Not  only  all  that  we  possess, 
but  our  "ownselves"  must  be  given  to  the  Lord.  Many  things  may  be 
given,  and  many  sacrifices  made ;  and  yet  we  may  not  at  any  time 
give  ourselves  to  the  Lord.  Some  persons  will  give  good  things  and 
money  also;  but  they  must  be  free  and  independent,  and  not  come 
under  any  personal  obligation.  This  is  a  reason  why  many  stand  aloof 
from  church  communion,  and  do  not  choose  to  be  connected  with  any 
society  of  christians;  but  true  love  makes  no  reserve.  It  cheerfully  de- 
votes all  to  God,  and  casts  in  its  lot  with  his  people.   Heb.  xi.  25. 

3.  It  must  be  irrevocable.  What  is  consecrated  or  given  to  the  Lord 
can  never  be  recalled,  but  the  vow  must  be  performed.  VVhen  Hannah 
devoted  her  son  Samuel  to  the  service  of  the  temple,  it  was  forever  ;  and 
if  any  one  enters  into  covenant  to  be  the  Lord's,  like  the  Hebrew  ser- 
vant he  must  go  out  free  no  more.  Such  give  themselves  to  live  and 
die  in  his  service,  and  to  be  his  for  ever;  nor  can  they  violate  their  en- 
gagements without  danger  and  disgrace. 

II.  The  surrender  of  themselves  to  the  Lord's  people,  to  perform  all 
christian  duties  "  according:  to  the  will  of  God." 


357 

Those  who  join  in  christian  fellowship  do  not  come  under  an  engage- 
ment to  do  whatever  their  breliiren  may  happen  to  require,  any  farther 
than  as  it  is  agreeable  to  the  will  of  God  ;  and  to  this  every  individual 
is  bound  to  submit.  This  slate  of  mind  is  of  great  importance, 

and  nothing  more  should  be  necessary  to  prompt  obedience,  than  the 
evidence  that  this  or  that  is  required  by  the  Scriptures.  Primitive 
believers  did  not  ask  whether  the  duty  was  easy  of  performance, 
whether  it  would  subject  them  to  reproach,  or  whether  thoy  might  not 
be  saved  without  it.  They  never  thought  of  such  enquiries;  all  their 
concern  was  to  know  the  will  of  God,  and  to  do  it;  and  this  only  is 
true  religion. 

If  this  principle  govern  our  conduct,  in  giving  ourselves  up  to  the 
Lord  and  to  his  people,  we  shall  be  particularly  mindful  of  the  duties 
which  such  a  connection  demands.  (1)   VV^e  shall  be  constant 

in  our  attendance  on  public  ordinances,  not  forsaking  the  assembling 
of  ourselves  together.  (2)   We  shall  pray  one  for  another,  and 

love  as  brethren.  (3)   What  we  contribute  to  the  cause  of  Christ 

will  be  done  freely,  and  according  to  our  ability.  (4)  If  offences 

arise  we  shall  go  and  tell  our  brother  of  his  fault  alone,  and  not  spread 
it  abroad.  Matt,  xviii.  15.  (5)  We  shall  be  ready  to  receive  as 

well  as  to  give  an  admonition.  Psal.  cxli.  5. 


THE  POWliR  OF  ABSOLUTION. 

Whose  soever  sins  ye  remit,  they  are    remitted  unto    them  ;    and 
whose  soever  sins  ye  retain,  they  are  retained. — John  xx.  23. 

The  Lord  Jesus  being  risen  from  the  dead,  now  renews  the  commis- 
sion to  his  disciples  in  this  very  solemn  and  impressive  language.  It 
might  seem  indeed  too  much  to  be  addressed  to  mortal  men,  and  great 
abuses  have  arisen  out  of  it.  Mercenary  ecclesiastics  have  claimed  the 
power  of  absolution,  have  required  a  confession  for  that  purpose,  and 
made  it  subservient  to  worldly  and  political  interests.  Nevertheless  there 
must  be  some  important  truths  taught  us  in  the  text,  which  it  behoves  us 
carefully  to  understand.     We  shall  therefore, 

I.  Attempt  to  explain  the  power  of  absolution,  as  vested  in  the  disci- 
ples of  our  Lord. 

1.  It  is  necessary  to  observe,  that  the  commission  is  addressed  to 
them  as  men  inspired,  who  had  received  for  this  special  purpose  the 
gifts  of  the  Holy  Ghost,  ver.  22.  They  were  therefore  rendered  infalli- 
ble in  the  judgment  they  passed  on  character,  whenever  they  jironounced 
remission  ;  but  this  is  what  no  one  can  pretend  to  now,  and  therefore  to 
no  one  is  this  power  applicable. 

2.  Though  the  apostles  were  inspired,  yet  the  way  in  which  they 
could  "  remit  or  retain  sins,"  was  not  ejiciently,  but  ministerially  only, 

Vol.  II.         46 


358 

by  declaring  the  doctrine  of  Christ  on  the  subject  of  forgiveness.  They 
pronounced  pardon  or  condemnation,  not  on  individuals,  but  on  charac- 
ter only.  The  Lord  himself  claims  it  as  his  own  prerogative,  and  none 
can  forgive  sins  but  God  only.  Isai.  xliii.  25.  Mark  ii.  7. 

3.  The  doctrine  of  the  apostles  still  retains  this  power,  and  every 
one  who  faithfully  teaches  that  doctrine  may  be  said,  ministerially,  to 
pronounce  forgiveness  or  condemnation;  but  it  is  not  on  persons,  but  on 
character.  All  that  repent  and  believe  the  gospel  are  declared  to  be 
forgiven,  all  that  live  and  die  in  sin  are  under  condemnation,  and  from 
this  there  is  no  appeal.  John  iii.  36. 

II.  Consider  what  is  implied  in  this  doctrine  of  absolution. 

1.  That  wherever  the  gospel  comes  it  finds  all  men  sinners.  The 
gospel  is  emphatically  the  religion  of  sinners.  Christ  came  not  to  call  the 
righteous  but  sinners  to  repentance,  to  seek  and  save  that  which  was 
lost.  If  any  one  therefore  come  to  him  in  any  other  character,  he  shall 
find  nothing.  We  must  not  think  of  recommending  ourselves  to  the 
Saviour  by  any  thing  that  we  can  do ;  we  must  be  given  freely,  if  at 
all,  and  for  his  name's  sake  ;  and  no  other  way  of  forgiveness  would 
meet  our  circumstances.  Luke  vii.  41,  42. 

2.  It  implies  that  the  leading  design  of  the  gospel  is  to  make  known 
the  way  in  tchich  sin  can  he  forgiven.  It  is  from  hence  called  the 
preaching  of  repentance  and  remission  of  sins  among  all  nations, 
Luke  xxiv.  47;  and  the  ministry  of  reconciliation.  2  Cor.  v.  18,  19. 
Rom.  iii.  25. 

3.  That  the  remission  of  sins  is  not  proclaimed  and  promised  to  all 
men,  for  some  who  hear  the  gospel  may  nevertheless  have  their  sins 
"  retained,"  or  bound  upon  them.  It  is  not  a  general  amnesty,  or  an 
indiscriminate  absolution,  but  of  such  only  as  embrace  the  gospel  and 
the  Saviour. 

4.  That  the  criterion  by  which  we  are  to  judge  of  our  sins  being  re- 
mitted or  retained,  is  the  apostolic  doctrine,  and  not  any  inherent  per- 
suasion or  impression  on  the  mind  that  such  is  indeed  the  fact.  Whose 
soever  sins  the  apostles'  doctrine  remits,  they  are  remitted;  and  whose 
soever  sins  it  retains,  they  are  retained. 

III.  Enquire  whos^sins  are  remitted,  and  whose  retained,  according  to 
the  apostles'  doctrine. 

1.  The  apostles  every  where  taught,  that  repentance  and  faith  are 
essential  to  the  forgiveness  of  sins.  This  indeed  is  the  current  language 
of  the  New  Testament,  and  there  is  no  forgiveness  in  any  other  way. 
Luke  xxiv.  47.  Acts  iii.  19.  v.  31.  Sometimes  believing  only  is  men- 
tioned, as  in  Acts  xiii.  39  ;  but  one  implies  the  other,  for  repentance  and 
faith  are  inseparable.  Those  who  repent  and  believe  the  gospel,  and 
those  only,  have  the  forgiveness  of  sins.    John  iii.   18.  Rom.  viii.   1. 

2.  All  do  not  repent  and  believe  the  gospel,  and  therefore  their  sins 
are  still  retained,  and  the  wrath  of  God  abideth  on  them.  John  iii.  36. 
It  was  placed  there  by  the  law,  but  by  a  rejection  of  the  gospel  the  sen- 


359 

tence  is  become  irreversible.  Those  who  are  now  condemned  bv  ihc 
apostles'  doctrine  are  bound  over  to  destruction,  and  nothing  shall  be 
able  to  deliver  them.  It  may  seem  iiard  that  so  many  wellmeaning  and 
welldisposcd  people  shoul9  not  go  to  heaven  at  last;  but  such  is  the  im- 
mutable and  unalterable  decree  of  Heaven,  '  He  that  believeth  and  is 
baptized  shall  be  saved,  but  he  that  believeth  not  shall  be  damned.' 
Mark  xvi.  16. 

Kiss  the  Son,  lest  he  be  angry,  and  ye  perish  from  the  way,  when  his 
wrath  is  kindled  but  a  little.  Blessed  are  all  they  that  put  their  trust  in 
him.  Psal.  ii.  10—12. 


PRE-EMINENT  GLORY  OF  THE  GOD  OF  ISRAEL. 

Oh  Lord  our  Lord,  how  excellent  is  thy  name  in  all  the  earth:  who 
hast  set  thy  glory  above  the  heavens. — Psalm  viii.  1. 

Moses  in  his  dying  song  celebrated  the  glory  of  the  God  of  Israel,  as 
the  shield  of  their  help,  and  the  sword  of  their  excellency.  David  also 
and  all  the  saints  have  gloried  in  his  holy  name,  and  this  may  be  consid- 
ered as  the  test  of  true  religion. 

I.  Endeavour  to  illustrate  the  meaning  of  the  text. 

1.  The  seeming  repetition  of  the  name  of  the  Lord,  is  not  so  in  reality  ; 
the  meaning  is,  "  Oh  Jehovah  our  Lord."  Jehovah  is  the  ap- 
propriate name  of  the  God  of  Israel,  and  that  by  which  he  is  distin- 
guished from  all  false  gods,  though  he  had  not  condescended  to  make 
himself  known  by  it  previously  to  the  time  of  Moses.  Exod,  vi.  3. 
The  ancient  Jews  esteemed  the  name  Jehovah  so  sacred  that  they  did 
not  dare  to  pronounce  it,  but  substituted  the  word  Lord  instead ;  and  it 
seems  as  if  our  translators  have  done  the  same,  in  various  passages  of 
the  Old  Testament.  The  word  Jehovah  expresses  the  self-existence  of 
God,  and  what  he  is  by  nature  :  the  term  Lord  denotes  his  dominion  and 
authority.  Other  nations  had  gods  many,  and  lords  many  ;  but  Israel 
had  Jehovah  for  their  Lord,  the  only  true  and  living  God.  1  Cor. 
viii.  5,  6. 

2.  The  "  Name  "  of  the  Lord  signifies  his  revealed  character. 

We  should  know  nothing  of  God  aright,  but  for  the  revelation  he  has 
given  of  himself;  and  as  he  has  been  pleased  to  make  himself  known 
to  us  under  various  names,  so  it  is  by  the  union  of  these  that  his  whole 
character  is  expressed.  By  the  name  of  the  Lord  therefore  is  meant  all 
his  natural  and  moral  perfections,  as  they  are  made  known  to  us  in  his 
word,  and  in  his  works.  It  is  not  merely  expressive  of  what  Jehovah 
is,  but  of  what  he  has  manifested  himself  to  be,  and  that  so  far  as  we 
are  capable  of  comprehending  his  unsearchable  perfections. 

3.  To  the  name  of  the  Lord  is  ascribed  an  excellency,  as  in  Deut. 
xxxiii.  26 — 29.  The  term  is  comparative,  and  relates  to  all 


360 

others  that  are  called  gods.  The  names  lord  and  god  are  given,  not 
only  to  angels  and  heathen  deities,  but  also  to  kings  and  governors.  But 
what  are  lords  and  kings,  in  comparison  of  the  supreme  Ruler?  And 
what  are  all  the  gods  of  the  heathen  ?  Even  in  their  own  account  they 
are  neither  wise  nor  mighty  :  and  as  to  moral  "  excellence,"  they  pre- 
tend to  none.  But  the  Lord  our  God  is  holy.  Hence  it  is  that  even 
heathens  have  acknowledged  '  that  their  rock'is  not  as  our  Rock,  them- 
selves being  judges.'  Deut.  xxxii.  31.  The  Babylonians  also  witnessed 
of  Daniel,  that  the  spirit  of  '  the  holy  gods'  was  in  him,  a  spirit  which 
they  had  never  known.  Or  if  we  unite  all  the  real  excellencies 

that  are  found  in  good  men,  and  also  in  angels,  they  are  as  nothing 
when  compared  with  the  excellency  of  Jehovah.  What  is  the  wisdom 
of  ten  thousand  Solomons,  the  uprightness  of  ten  thousand  Jobs,  and 
the  love  of  as  many  Johns,  when  compared  with  the  wisdom,  the  right- 
eousness, and  the  love  of  God  our  Saviour. 

4,  The  extent  of  his  excellency :  it  is  "in  all  the  earth,"  diffjsed 
throughout  all  his  works  of  creation  and  providence.  The  psalmist  did 
not  intend  to  overlook  what  God  is  in  Israel,  for  his  glory  was  there 
displayed  with  peculiar  lustre.  Psal.  Ixxvi.  1,  2.  God  was  known  as  a 
refuge,  a  very  present  help  in  trouble.  Psal.  xlvi.  1,  7,  11.  But 
the  glory  of  Jehovah  was  not  confined  to  Israel :  it  was  seen  "  in  all  the 
earth."  Their  God  was  not  like  the  tutelary  deities  of  the  heathen, 
who  were  imagined  to  preside  over  particular  districts,  with  a  limited 
influence;  but  his  dominion  extends  over  all  the  earth.  When  the  As- 
syrians came  and  dwelt  in  Samaria,  they  supposed  the  land  of  Judea 
had  a  local  divinity  presiding  over  it,  as  in  their  own  country,  and  there- 
fore wished  to  propitiate  his  favour,  2  Kings  xvii.  26:  but  the  Babylo- 
nians in  Daniel's  time  became  convinced  that  the  God  of  Israel  was  in- 
deed '  the  God  of  heaven  and  earth.'  Dan.  iv.  34 — 37.  The  heathen 
mariners  with  Jonah  also  feared  him  as  the  God  of  heaven.  Jonah  i.  9, 
14.  The  Ninevites  likewise  did  the  same,  for  no  sooner  had  the  prophet 
delivered  his  message,  than  they  humbled  themselves  greatly  before  the 
Lord. 

5.  Not  only  was  the  name  of  the  Lord  become  excellent  in  all  the 
earth,  but  his  glory  also  was  above  t/ie  heavens.  The  starry 
heavens  were  among  the  objects  of  heathen  adoration,  and  hence  many 
of  the  planets  retain  the  names  of  heathen  deities  to  this  day.  Deut. 
xvii.  3.  Job  xxxi.  26.  But  Jehovah  is  above  them  all,  for  he  made 
them.  How  great  then  is  his  condescension,  that  He  who  is  the  high 
and  lofty  one,  whom  the  heaven  of  heavens  cannot  contain,  should  dwell 
with  man  upon  the  earth,  and  take  up  his  abode  with  the  humble  and 
the  contrite. 

II.  Attempt  some  improvement  of  the  subject. 

1.  If  the  name  of  the  Lord  was  glorious  in  the  view  of  old-testament 
saints,  how  much  more  ought  it  to  be  so  in  our  view,  seeing  it  has  been 
since  displayed  in  still  more  amiable  forms,  especially  in  the  face  of 
Jesus  Christ.  Here  all  the  divine  perfections  meet  together,  and  shine 
with  the  brightest  effulgence.  Heb.  i.  3.  Here  we  see  him  as  a  refuge, 
as  a  pardoning  God,  full  of  compassion  and  gracious. 


361 

2.  How  much  should  we  be  concernod  to  make  his  glory  known  to 
others,  by  the  spread  of  the  gospel,  and  by  every  means  of  disseminating 
religious  truth.  Multitudes  are  ignorant  of  his  holy  name,  at  home  and 
abroad,  and  are  still  perishing  for  lack  of  knowledge. 

3.  We  are  hero  instructed  in  the  nature  of  true  religion,  and  that  its 
immediate  tendency  is  to  produce  an  admiration  of  the  perfections  and 
character  of  God,  especially  on  account  of  his  holy  excellency.  An  un- 
believer may  admire  the  wisdom  and  beneficence  of  the  creator,  but  it  is 
the  christian  only  that  loves  his  moral  attributes,  and  adores  him  on  ac- 
count of  his  infinite  holiness. 

4.  We  here  see  the  importance  of  a  proper  acquaintance  with  the  di- 
vine character,  both  as  to  the  origin  and  progress  of  true  religion.  It  is 
the  commencement  of  eternal  life  to  know  the  only  true  God,  and  Jesus 
Christ  whom  he  hath  sent;  and  grace  and  peace  are  multiplied  by  the 
same  means.  John  xvii.  3.  2  Pet.  i.  5.  Nothing  tends  like  this  to  abase 
our  pride,  to  promote  repentance,  and  inspire  confidence  in  God. 


JESUS  SHOWING  MERCY  TO  THE  PARALYTIC. 

Jlnd  behold,  they  brought  to  him  a  man  sick  of  the  palsy,  lying 
on  a  bed  :  and  Jesus  seeing  their  faith,  said  unto  the  sick  of  the  palsy, 
Son,  be  of  good  cheer  ;  thy  sins  be  forgiven  thee. — Matthew  ix.  2. 

A  few  days  only  before  this  event,  our  Lord  had  crossed  the  lake  of 
Gennessaret  to  visit  the  country  of  the  Gadarenes,  where  he  healed  a 
miserable  demoniac ;  but  the  people  desiring  him  to  depart  out  of  their 
coast,  he  was  now  returned  to  Capernaum,  where  he  sought  a  little  re- 
pose from  his  labours.  But  the  notoriety  of  his  miracles  brought  great 
numbers  to  Peter's  house,  which  was  thronged  and  crowded  to  excess. 
The  persons  who  brought  the  paralytic,  being  unable  to  approach,  de- 
termined to  gain  access  by  unroofing  the  house,  and  letting  down  the 
helpless  individual  on  a  bed,  and  thus  placing  him  at  the  feet  of  Jesus. 
Mark  ii.  1 — 4. 

L  Notice  a  k\v  things  generally  in  the  passage  before  us. 

The  afilicted  state  of  the  patient — the  faith  of  those  who  brought  him 
— and  the  conduct  of  the  Saviour  towards  them. 

1.  Observe  the  afjlicied  state  of  the  patient;  "a  man  sick  of  the 
palsy,  lying  on  a  bed."  lie  seems  to  have  laboured  under  a  universal 
paralysis,  and  to  have  been  in  the  last  stage  of  the  disease;  totally  help- 
less, and  almost  without  hope.  This  was  indeed  a  desperate  case:  and 
now  if  Jesus  can  heal  and  save  him,  who  need  despair?  We  are 

here  also  very  impressively  taught  that  no  case  is  so  bad,  whether  corpo- 
real or  spiritual,  but  we  may  bring  it  to  Jesus;  and  the  worse  it  is  the 
more  need  we  have  to  come  to  him.  Here  also  we  see  whither  we  are 
to  go  for  relief,  in  times  of  deep  distress. 


SQ  862 

2.  The  faith  of  those  who  brought  him.  It  was  indispensable  to  a 
miraculous  cure,  as  it  is  indispensable  to  salvation,  that  the  applicant 
should  believe  in  the  infinite  ability  of  Christ  to  heal  and  to  save  ;  and 
they  were  told  that  all  things  are  possible  to  him  that  believeth,  but  that 
without  faith  there  is  nothing  possible.  The  proof  given  in  this  instance 
was  very  strong:  both  the  paralytic  and  those  who  brought  him  were 
so  fully  persuaded  of  a  cure,  that  they  employed  the  most  extraordinary 
means  to  gain  access  to  the  Saviour;  who  "  seeing  their  faith,"  imme- 
diately manifested  his  mercy  towards  them.  In  this  instance 
we  see  how  good  it  is  to  be  connected  with  those  who  believe  in  Jesus. 
When  sick,  and  unable  to  help  ourselves,  they  can  spread  our  case  be- 
fore the  Lord ;  and  innumerable  are  the  kind  offices  which  piety  per- 
forms on  behalf  of  those  we  love. 

3.  The  conduct  of  the  Saviour  on  this  occasion.  He  first  pardoned 
the  afflicted  man,  and  then  healed  him  ;  and  this,  as  it  appears,  without 
any  direct  prayer  offered  for  that  purpose.  The  poor  man,  probably 
unable  to  speak,  said  nothing,  and  his  friends  said  nothing ;  they  laid 
him  at  the  feet  of  Jesus,  and  left  his  emaciated  form  to  tell  the  tale  of 
woe.  There  is,  however,  something  remarkable  in  the  conduct 
of  our  Lord,  in  forgiving  sin  apparently  unasked,  and  in  doing  this  be- 
fore he  healed  the  paralytic.  The  following  reasons  may  perhaps  ac- 
count for  this  singular  exercise  of  mercy — 

(1)  Christ  j)ardoned  before  he  healed,  in  order  to  show  the  fulness  of 
his  grace,  in  doing  for  us  exceedingly  beyond  all  that  we  can  ask  or 
think.  The  poor  man  came  for  bodily  relief,  and  gets  a  blessing  on  his 
soul  ;  he  came  for  healing,  and  obtains  the  forgiveness  of  all  his 
sins. 

(2)  In  first  exercising  his  pardoning  mercy,  he  pointed  out  the  imme- 
diate source  of  all  our  sorrows,  and  that  is  sin.  Had  we  never  offend- 
ed, we  should  not  be  liable  to  affliction ;  he  therefore  removes  the  cause, 
that  the  effect  may  cease. 

(3)  It  was  done  to  show  the  superlative  importance  of  forgiveness  ; 
that  is  done  first,  which  of  all  other  things  is  most  necessary.  It  was 
desirable  for  the  poor  man  to  be  healed  of  his  sickness,  but  more  so  to 
be  forgiven  ;  and  if  sin  were  but  pardoned,  the  sickness  might  be  en- 
dured, had  he  even  returned  as  he  came,  a  paralytic  still. 

(4)  Though  this  mercy  was  shown,  without  any  audible  petition;  yet 
Jesus  who  "  saw  their  faith,"  beheld  also  the  burden  which  pressed 
upon  the  soul  of  the  afflicted,  and  therefore  hastened  to  afford  imme- 
diate relief.  Though  the  penitent  said  nothing,  his  looks  testified  what 
he  wanted,  and  Jesus  meets  the  first  wishes  of  his  soul. 

(5)  The  miracle  of  healing  was  reserved  to  the  last,  in  order  to 
obviate  the  objection  of  his  enemies,  many  of  whom  were  waiting  for 
an  occasion  against  him.  The  wonderful  miracle  performed  on  the 
paralytic  would  not  only  tend  to  confirm  his  faith,  but  would  demon- 
strate, to  the  confusion  of  his  enemies,  that  the  Son  of  man  had  power 
on  earth  to  forgive  sin. 

II.  Add  a  few  remarks,  suggested  by  the  text,  on  the  doctrine  of 
divine  forgiveness. 


363 

Here  we  may  observe, 

1.  lis  universal  importance.  It  is  a  blessing  in  wbich  we  are  all 
interested,  for  we  have  all  sinned,  and  come  short  of  the  glory  of  God; 
and  if  not  forgiven,  we  must  perish  under  the  curse.  The  blessing 
itself  has  been  procured  at  an  infinite  expense,  a  greater  price  has  been 
paid  for  our  forgiveness  than  the  whole  universe  could  give,  and  God 
has  hereby  testified  its  pre-eminent  importance. 

2.  The  u:ay  in  ivhich  forgiveness  is  to  be  obtained.  Not  only  in  the 
text,  but  throughout  the  Scriptures,  it  is  inseparably  connected  with  faith 
in  our  Lord  Jesus  Christ,  which  invariably  includes  repentance  towards 
God.  Sinners  may  think  of  many  other  ways,  but  they  sliall  not  pros- 
per. Sometimes  they  hope  to  make  amends  lor  evil  committed  by  some- 
thing good  to  be  done  by  them,  sometimes  by  something  ceremonial 
instead  of  true  repentance,  by  deeds  of  charity  to  the  poor,  or  something 
given  to  the  cause  of  religion  ;  and  when  they  come  to  die,  they  hope 
all  this  may  do.  But  it  will  not;  for  he  that  believeth  not  on  the  Son 
of  God  shall  not  see  life,  but  the  wrath  of  God  abidelh  on  him.  John 
iii.  26. 

3.  Where  repentance  and  faith  are  found,  the  greatness  of  our  guilt 
shall  not  prevent  forgiveness.  Of  this  there  are  numerous  examples 
in  the  Scriptures,  selected  from  among  the  very  chief  of  sinners,  in  order 
to  afford  the  utmost  encouragement  to  the  penitent  and  believing.  In 
the  text  an  instance  is  given  of  pardoning  mercy  to  a  sinner  of  Caper- 
naum, a  city  devoted  to  destruction  for  its  unbelief;  and  afterwards  even 
the  sinners  of  Jerusalem  obtained  mercy.  Indeed,  there  it  was  that  the 
doctrine  of  forgiveness  was  first  preached,  by  the  special  command  of 
the  risen  Saviour.  Luke  xxiv.  47.  Let  but  the  sinner  seek  the  Lord, 
and  he  will  have  mercy  upon  him  ;  let  him  but  return  unto  our  God, 
and  he  will  abundantly  pardon.  Isai.  Iv.  7. 

III.  Consider  the  joy  which  a  sense  of  pardoning  mercy  will  oc- 
casion :  "  Son,  be  of  good  cheer,"  said  our  Lord ;  "  thy  sins  be  for- 
given thee." 

It  is  this  truth  that  fills  the  gospel  with  good  tidings  of  great  joy  to  all 
people;  and  the  preaching  of  forgiveness  among  all  nations,  is  the  same 
thing  as  preaching  the  gospel  to  every  creature  which  is  under  heaven. 
The  gospel  alone  is  the  religion  of  sinners,  and  that  which  gives  it  such 
an  adaptation  is,  that  it  proclaims  peace  and  pardon  to  a  ruined  world. 
2  Cor.  V.  19. 

1 .  The  forgiveness  of  sins  implies  peace  and  reconciliation  with  God, 
a  reconciliation  so  perfect  and  entire,  that  it  is  as  if  no  breach  had  ever 
existed.  And  if  God  he  for  us,  who  can  be  against  us?  All  his  pro- 
mises and  all  his  providences  shall  work  together  for  our  good  ;  and 
thus  to  be  at  peace  with  the  great  Governor  and  final  Judge  of  the  world, 
provides  an  ample  source  of  joy  and  gladness.  Cheerfiilness  without 
this  is  only  a  delirium,  and  like  the  crackling  of  thorns  under  a  pot. 
Eccles.  vii.  6. 

2.  It  is  a  sense  of  forgiveness  that  removes  the  fear  of  death,  and 


364 

tranquilises  our  departing  hour.  Where  sin  is  pardoned,  the  sting  of 
death  is  extracted,  and  its  bitterness  shall  not  be  tasted.  John  viii.  51. 
Death  opens  to  the  pardoned  sinner  the  portals  of  heaven,  and  introduces 
him  into  the  presence  of  a  reconciled  God.  Thousands  of  worlds  are 
poor,  compared  with  this !  But  how  indescribable  the  anguish  of  such, 
whose  guilt  lies  upon  the  conscience  unpardoned  in  a  dying  hour. 

3.  The  forgiveness  of  sins  divests  a  future  judgment  of  its  terrors, 
and  enables  the  believer  to  be  looking  and  waiting  for  the  Son  of  God 
from  heaven.  1  Thess.  i.  10.  The  coming  of  the  Judge  can  be  terrible 
only  to  the  guilty  :  and  oh  how  terrible  to  meet  the  final  Judge  in  an 
unpardoned  state?  But  if  our  conscience  be  sprinkled  with  the  blood  of 
Christ,  we  may  look  forward  with  the  serenity  of  hope  to  that  awful  day. 
Luke  xxi.  27,  28.  Rom.  viii.  33,  34. 

4.  The  pardon  of  sin  is  connected  xDith  every  other  blessing,  and  in- 
cludes the  whole  of  our  salvation.  We  are  then  prepared  to  live,  and 
prepared  to  die;  prepared  for  all  in  this  world,  and  that  which  is  to 
come.     It  shall  go  well  with  us  in  life,  in  death,  and  to  eternity. 

(1)  Let  those  then  who  are  interested  in  this  blessing  be  cheerful. 
If  we  have  trials,  let  us  bear  them;  if  reproached  for  Christ's  sake,  let 
us  take  it  patiently.  The  pardon  of  sin  is  sufficient  to  afford  us  full 
content. 

(2)  Let  us  remember  that  a  sense  of  forgiveness  can  only  be  pre- 
served by  the  exercise  of  repentance,  and  coming  daily  to  the  blood  of 
sprinkling.  Deep  and  habitual  humilation  for  sin,  is  necessary  to  an 
abiding  sense  of  forgiveness  and  acceptance  with  God.   1  John  ii.  1,  2. 

(3)  Let  the  impenitent  and  unpardoned  mourn  and  lament,  for  the 
time  is  coming  when  all  their  fancied  joy  will  be  turned  into  the  bitterest 
woe.  When  the  graves  are  ready  for  you,  and  the  time  of  your  de- 
parture is  at  hand,  all  your  giddy  mirth  will  be  exchanged  for  weeping 
and  wailing,  and  gnashing  of  teeth.  Luke  vi.  25. 


MOTIVES  TO  HEAVENLY-MINDEDNESS. 

If  ye  then  be  risen  with  Christ,  seek  those  things  which  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God.  Set  your  affections  on 
things  above,  not  on  things  on  the  earth. — Colossians  iii.  1.  2. 

Every  doctrine  of  the  New  Testament  has  its  practical  use  and  appli- 
cation ;  and  the  exhortation  in  the  text  is  an  inference  from  what  is 
taught  in  ch.  ii.  12,  13. 

There  are  three  senses  in  which  believers  may  be  said  to  be  "  risen 
with  Christ."  (1)  By  faith,  being  quickened  and  made  alive,  in  virtue 
of  union  with  Christ.  (2)  By  baptism,  which  is  a  figurative  resurrection. 
(3)  By  representation,  Christ  being  risen  as  the  federal  head  of  all  his 
people.     Hence  it  is  that  spiritual    mindedness  is  required,  and  setting 


365 

our  aftection  on  things  above,  as  corresponding  witli  tiie  new  life  derived 
from  Christ. 

I.  Explain  the  exiiortation :  "Seek  tliose  things  which  are  above — 
set  your  allection  on  things  above." 

1.  Seek  those  things  which  are  above.  Seeking  spiritual 
blessings  is  sometimes  expressive  of  the  beginning  of  the  christian  life, 
sinners  being  encouraged  to  seek  the  Lord,  with  a  promise  that  ihoy  shall 
find,  and  that  their  souls  shall  live  for  ever.  Psal.  Ixix.  32.  Isai.  Iv.  G. 
Matt.  vii.  7.  Seeking  the  Lord  is  sometimes  expressive  of  the 
whole  of  true  religion,  and  as  the  chief  employment  of  the  christian  life. 
It  is  in  this  state  that  we  must  seek,  if  in  the  next  we  hope  to  find ;  and 
this  seeking  must  be  continued  to  the  end  of  life.  Psni.  xxiv.  6. 

2.  Set  your  afection  on  things  above.  This  is  necessary  in 
order  to  our  seeking  them,  for  no  one  would  earnestly  seek  after  that 
which  he  does  not  love.  Many  objects  solicit  our  affections,  as  pleasure, 
honour,  wealth,  and  applause.  God  also,  and  things  above,  solicit  our 
hearts.  If  we  wish  to  know  to  which  it  is  we  yield,  let  us  remember 
that  whatever  we  set  our  affection  upon  will  be  supreme,  and  other 
things  be  rendered  subservient.  It  will  be  the  same,  if  we  truly  love 
and'seek  the  things  that  are  above.  This  holy  attachment  will  make 
us  strangers  and  pilgrims  on  the  earth,  like  the  patriarchs  of  old  ;  and 
enable  us  to  deny  ourselves  of  present  good,  as  Moses  did,  for  Christ's 
sake.  Heb.  xi.  25,  26.  Phil.  iii.  8.  If  we  set  our  affection  on 
heavenly  objects,  we  shall  not  be  very  anxious  about  the  present  world  ; 
we  shall  not  seek  great  things  for  ourselves,  nor  be  overwhelmed  with  ' 
the  sorrows  and  troubles  of  liie.  Matt,  iv  33,  44.  Phil.  iv.  6. 

II.  Consider  the  motives  by  which  the  exhortation  is  enforced. 

1.  The  superior  nature  of  things  above,  compared  with  the  things  that 
are  on  the  earth.  We  know  nothing  of  a  future  world  but  what  is  re- 

vealed to  us  in  the  Scriptures;  it  consists  of  what  eye  hath  not  seen, 
nor  ear  heard,  neither  hath  entered  into  the  heart  of  man;  but  God 
hath  revealed  them  to  us  bv  his  Spirit.  In  general  they  are  represented 
under  the  form  of  those  things  below  which  are  most  desirable  ;^  as  a 
feast,  a  rest,  a  house,  a  city,  a  crown,  a  kingdom,  and  a  state  of  glo- 
rious society.  But  in  all  respects  they  are  infinitely  superior  to  any 
thing  we  can  conceive;  more  pure,  more  enlarged,  more  exalted  and 
refined. 

More  particularly,  consider  the  great  disparity  between  these  things 
and  things  on  earth.  (1)  Things  below  are  created,  but  those 

above  are  uncreated.  God  himself  will  be  our  light  and  glory,  our  por- 
tion, and  exceeding  great  reward;  thesourceof  all  our  blessedness. 
(2)  Things  below  are  marred  by  sin,  and  are  all  defiled.  Hence  i(  we 
set  our  hearts  upon  them,  we  presently  find  ourselves  deceived  and  dis- 
appointed. But  the  inheritance  above  is  '  undefiled;'  there  is  nothing  to 
pollute  our  jovs,  for  all  things  will  be  enjoyed  in  God.  (3)  Thmgs  bo- 
low  are  mixed  with  sorrow,  as  well  as  marred  by  sin ;  but  things  above 
Vol.  II.         47 


366 

are  unmixed,  and  without  alloy.  Here  the  sweet  in  the  cup  is  mixed  with 
bitterness ;  we  may  think  it  is  not  so  with  others,  though  it  is  so  with  our- 
selves ;  but  no  situation,  no  circumstances  are  exempt  from  a  portion  of 
misery.  (4)  Things  below  are  given  sparingly,  but  things  above 

with  a  liberal  and  bountiful  hand.  Psal.  xvi.  11.  There  is  no  danger 
of  forgetting  God  there,  or  of  departing  from  him ;  there  all  his  perfec- 
tions are  fully  enjoyed.  (5)  Things  below  are  of  short  duration, 
and  soon  vanish  away ;  but  the  things  that  are  not  seen  are  eternal,  and 
there  is  no  danger  of  being  disinherited. 

2.  Observe  the  scene  of  all  these  joys :  "  where  Christ  sitteth  on  the 
right  hand  of  God."  It  is  highly  endearing  to  be  with  the 

patriarchs,  with  the  prophets  ;  to  be  where  our  friends  are.  But  oh,  to 
be  where  Christ  is,  is  the  heaven  of  heaven. 

Two  things  are  particularly  worthy  of  notice :  one  is,  that  Christ  is 
in  heaven  above ;  and  the  other,  that  he  is  there  exalted  at  the  right  hand 
of  God.  (1)  it  is  an  endearing  thought  that   Christ  will  he 

there.  It  is  good  on  earth  to  be  where  Christ  is ;  this  his  disciples 
found,  while  he  dwelt  among  them,  and  hence  they  lamented  so  deeply 
his  departure.  The  presence  of  some  particular  friends  is  the  life  of 
the  social  circle  in  which  they  move;  but  the  presence  of  the  Saviour 
will  fill  heaven  itself  with  unutterable  joy  and  love.  He  will  be  the 
theme  of  the  whole  creation  ;  his  work,  his  death,  his  resurrection  and  as- 
cension, will  inspire  every  heart  and  every  tongue  with  endless  praise 
and  adoration.  The  vision  of  the  Lamb  will  banish  from  our  minds 
every  thing  but  his  love  :  we  also  shall  be  like  him,  for  we  shall  see  him 
as  he  is.  Rev.  v.  13,  14.  (2)  Christ  will  be  there  exalted  at 

theright  hand  of  Godl,  and  this  will  give  greater  satisfaction  still  to  those 
who  love  him.  Oh  to  see  him  exalted  who  was  once  so  deeply  abased, 
and  who  for  our  sakes  made  himself  of  no  reputation :  this  it  is  that 
will  heighten  the  universal  cry,  '  Worthy  is  the  Lamb!' 

From  this  view  we  derive  the  most  powerful  motives  to  heavenly- 
mindedness,  and  setting  our  affection  on  things  above. 

How  much  also  does  this  subject  reprove  our  carnality,  as  utterly  in- 
consistent with  the  prospects  that  are  here  presented  ! 


THE  GOSPEL  TESTIMONY. 

He  that  hath  received  his  testimony,  hath  set  to  his  seal  that  God  is 
true. — John  iii.  33. 

These  are  the  words  of  John  the  Baptist  concerning  Christ.  The 
gospel  is  here  called  Christ's  testimony,  and  faith  in  him  is  a  receiving 
of  his  testimony. 

I.  Enquire  why  Christ's  preaching  is  called  a  testimony. 


367 

1.  A  testimony  is  a  declaration  o^whnt  ive  have  seen  and  known,  vcr. 
32 34.  It  consists  in  attesting  the  truth  of  any  thing  on  sufficient  evi- 
dence. Herein  tlie  gospel  stands  distinguished  from  tiio  various  systems 
of  philosophy,  which  are  little  more  than  the  conjectures  of  ingenious 
men,  often  contradictory,  and  seldom  producing  any  beneficial  result. 
But  Christ  speaks  from  knowledge,  and  with  the  most  absolute  certainty. 
He  is  the  faithful  and  the  true  Witness,  and  the  Amen. 

2.  A  testimony  supposes  the  things  testified  to  be  either  wholly  un- 
knoicn,  or  bvt  little  regarded,  by  ihc^'party  to  whom  the  testimony  is  ad- 
dressed. Where  there  is  a  competent  knowledge  of  any  subject,  there 
is  no  need  of  any  testimony.  John  ii.  25.  But  where  the  apprehended 
truth  is  disregarded,  a  testimony  is  designed  to  awaken  the  attention,  and 
to  enter  a  sofemn  protest  against  the  opposite  principle.  Hence  Paul 
testified  to  the  Galatians,  that  if  any  among  them  were  circumcised, 
Christ  should  profit  them  nothing.  But  the  doctrines  taught  by  our  blessed 
Lord  were  chiefly  matters  of  pure  revelation,  wholly  unknown  to  the 
world  before ;  or  if  partially  understood  by  the  prophets,  were  lightly 
regarded  by  the  men  of  his  generation.  Christ's  testimony  therefore  was 
designed  to  awaken  general  attention  and  regard. 

3^  A  testimony  is  something  addressed  to  the  consciences  of  men,  and 
is  designed  to  be  left  there  as  a  solemn  and  unequivocal  appeal.  If  ihey 
receive  it  not,  it  will  rise  up  in  judgment  against  them  another  day. 
There  is  something  also  peculiarly  solemn  in  the  nature  of  a  divine  tes- 
timony ;  it  is  the  God  of  truth  himself  attesting  the  veracity  of  his  own 
word,'and  forming  a  decision  from  which  there  can  be  no  appeal.  John 
iii.  3.     Rev.  xxii.  18. 

II.  Consider  the  purport  of  our  Lord's  testimony. 

In  general  it  respected  the  glory  of  God  the  Father,  which  the  only- 
begotten  Son  was  appointed  to  '  declare.'  And  the  life  of  Jesus  was  a 
constant  practical  testimony  of  the  purity  and  excellence  of  his  charac- 
ter and  government.  His  testimony  respected  the  guilty  and  ruined 
state  of'man,  for  he  came  to  seek  and  to  save  that  which  was  lost. 
John  vii.  7.  He  testified  of  himself  that  he  was  the  only-begolten 
Son  of  God,  the  only  Saviour  of  sinners  ;  and  that  he  is  himself  the 
way,  the  truth,  and  the  life.  John  v.  18.  xiv.  6.  _  He  solemnly 
declared  the  necessity  of  repentance  and  faith,  of  our  being  born  agam, 
and  becoming  new  creatures,  in  order  to  our  entering  into  the  kingdom 
of  heaven.  John  iii.  3.  That  it  is  only  by  union  with  him  that  any 
man  can  bring  forth  fruit  to  God,  John  xv.  5  ;  and  that  in  the  last  day 
every  one  shall  be  judged  according  to  his  works.  Matt.  xxv. 
These  things  he  knew  and  testified,  though  they  were  but  lif'.le  regarded 
by  men  in  general.  They  were  left  upon  the  consciences  of  his  hearers, 
and  are  left  upon  our  consciences.  Woe  be  unto  us  if  we  turn  away 
from  him  that  speaketh  from  heaven.    Heb.  xii.  25. 

III.  Enquire  what  is  meant  by  "  receiving"  Christ's  testimony. 

1.  It  Is  fully  to  admit  its  import.     It  is  to  see  and  feel  that  as  sin- 


368 

ners  we  are  justly  condemned — that  in  us  dwelleth  no  good  thing — that 
our  salvation  must  be  all  of  grace — and  that  besides  him  there  is  no 
Saviour.     Such  is  the  import  of  the  gospel  testimony. 

2.  It  is  to  receive  it  as  a  testimony,  and  not  on  any  other  consideration. 
He  who  receives  so  much  of  the  gospel  as  he  can  derive  from  other 
sources,  or  establish  by  other  evidence,  and  leaves  the  rest,  receives 
none  of  the  gospel  as  a  testimony.  If  he  did,  he  would  embrace  it  all ; 
faith  in  this  testimony   must  be  implicit,  or  it  cannot  be  genuine. 

3.  It  is  to  receive  the  love  of  the  truth,  as  well  as  the  truth  itself. 
There  is  a  conviction  of  the  truth  that  is  forced  upon  the  mind  by  irre- 
sistible evidence,  without  any  voluntary  assent,  and  even  against  the 
prevailing  inclination.  Many  of  the  Jews  felt  this,  though  they  did  not 
confess  it,  and  all  shall  be  made  to  feel  it  in  the  last  day.  John  xii.  42. 
Rom.  iii.  19.  But  cordially  to  embrace  the  testimony  of  Jesus,  is  to 
receive  it  as  the  hungry  receive  food,  or  the  bread  that  comelh  down 
from  Heaven,  and  giveth  life  unto  the  world.  John  vi.  51.  Till  this  is 
the  case,  and  we  are  made  to  feel  our  perishing  condition,  there  will  be 
much  in  the  gospel  testimony  which  we  shall  neither  receive  nor  under- 
stand. We  shall  be  blind  to  the  evil  of  sin,  and  to  the  glory  of  the 
Saviour.  The  things  of  God  cannot  be  received  in  a  speculative  way; 
it  is  only  by  a  sense  of  their  moral  fitness  and  excellence,  that  we  can 
receive  and  enjoy  them.  1  Cor.  ii.  14. 

IV.  What  is  connected  with  a  right  reception  of  this  testimony  :  "  he 
hath  set  to  his  seal  that  God  is  true." 

This  implies  that  Christ's  testimony  is  substantially  the  same  as  God's 
testimony,  which  had  before  been  given  in  the  language  of  prophecy,  in 
the  promises,  in  the  types  and  shadows  of  the  law ;  by  a  voice  from 
Heaven  on  the  banks  of  Jordan,  and  on  the  summit  of  Mount  Tabor. 
He,  therefore,  who  receives  the  one,  will  receive  the  other,  and  perceive 
the  agreement  between  them  ;  and  he  who  rejects  the  one,  does  in  effect 
reject  the  other  also.  Hence  our  Lord  told  the  Jews,  that  had  they  be- 
lieved the  writings  of  Moses,  they  would  also  have  believed  his  word, 
and  have  kept  his  sayings. 

Moreover:  by  receiving  the  divine  testimony  we  subscribe  to  the 
whole  of  the  gospel,  and  bear  witness  to  the  truth.  True  believing  is 
attended  with  an  internal  evidence,  a  moral  consciousness  and  certainty, 
that  the  gospel  is  of  God,  and  that  the  things  testified  are  true.  1  John 
v.  10. 

How  dreadful  then  is  the  nature  of  unbelief,  which  practically  denies 
the  truth  of  the  divine  testimony,  and  makes  God  himself  a  liar. 

How  tremendous  also  must  be  the  consequences  of  rejecting  God's 
testimony,  his  last  and  final  message  to  the  world.  It  closes  the  door 
of  mercy  for  ever,  and  leaves  the  sinner  under  irretrievable  condemna- 
tion. John  iii.  18,  36.  Heb.  ii.  3.  x.  26—29. 


369 


LOVE  TO  GOD  ESSENTIAL  TO  THE  CHRISTIAN  LIFE. 

And  the  Lord  direct  your  hearts  into  the  love  of  God,  and  into  the 
patient  waiting  for  Christ. — 2  Thessalonians  iii.  5. 

Two  epistles  are  addressed  to  the  church  at  Thessalonica,  without  so 
much  as  a  word  of  censure  or  complaint  in  either  of  thenr) :  on  the  con- 
trary, they  are  full  of  commendation  and  encouragement.  The  Thes- 
salonians were  amiable  christians. 

In  the  structure  of  the  text  there  is  an  evident  allusion  to  the  doctrine 
of  the  Trinity,  each  divine  person  being  mentioned  indirectly.  This 
agrees  with  the  apostolic  manner  of  introducing  doctrinal  subjects  for 
practical  purposes,  and  not  as  a  matter  of  mere  speculation.  In  the 
same  way  the  doctrine  of  the  Trinity  is  expressed  in  the  benedictions, 
at  the  commencement  of  most  of  the  epistles. 

I.  Notice  the  blessings  prayed  for,  namely,  "  love  to  God,  and  a  pa- 
tient waiting  for  Christ." 

Love  to  God  is  a  holy  affection  for  the  divine  character,  or  to  the 
name  of  the  Lord.  Its  first  operations  in  sinful  men  are  repentance  and 
faith.  Afterwards,  when  believers  are  more  fully  established  in  the 
truth,  there  is  a  wider  scope  for  it  in  the  christian  life  ;  and  in  this  way 
it  was  prayed  for  in  the  language  of  the  text. 

There  are  three  things  in  particular,  to  which  the  love  of  God  stands 
opposed, — 

1.  It  is  opposed  to  the  love  of  the  present  world,  for  these  are  contrary 
to  each  other.  The  friendship  of  the  world  is  enmity  with  God ;  and 
if  any  man  love  the  present  world,  the  love  of  the  Father  is  not  in  him. 
If  we  love  the  world,  it  will  have  our  thoughts  and  cares,  our  times  and 
labour:  but  if  we  love  God,  he  will  have  all,  and  be  all  to  us. 

2.  The  love  of  God  is  opposed  to  the  love  of  ovrselves.  Supreme 
self-love  is  the  characteristic  of  all  the  unregenerate.  2  Tim.  iii.  2.  A 
religion  founded  upon  this  principle  has  nothing  virtuous  in  it,  nor  is 
God  himself  regarded  any  farther  than  his  providence  or  grace  is  sup- 
posed to  be  subservient  to  the  interest  or  convenience  of  the  party.  But 
all  true  love  leads  to  self-denial,  whether  it  he  the  love  we  bear  to  our 
fellow  men  or  fellow  christians.  Like  David's  worthies,  who  hazarded 
their  lives  to  fetch  him  water  from  the  well  of  Bethlehem  ;  and  like 
Priscilla  and  Aquilla,  who  for  Paul's  sake  were  ready  to  lay  down  their 
own  necks  ;  we  shall  think  no  service  too  great,  no  sacrifice  too  expen- 
sive, for  those  we  love.  And  where  God  or  the  Saviour  become  the 
object  of  regard,  it  is  more  so  still :  '  I  am  ready  to  die  for  the  name  of 
the  Lord  Jesus,'  said  Paul  to  the  elders  of  Ephesus.  And  how  blessed 
would  the  state  of  religion  be  amongst  us,  if  christians  were  all  like- 
minded,  and  thus  loved  God  and  one  another. 

3.  The  love  of  God  is  equally  opposed  to  a  state  of  lukewarmness, 
like  that  of  the  Laodiceans.     There  are  those  who  seem  to  love  nothing,' 


370 

and  to  have  no  heart  at  all  for  religion.  Or  if  they  have  any  religion,  it 
is  merely  negative;  they  do  no  harm,  and  are  not  capable  of  doing  any 
good.  But  true  religion  is  utterly  inconsistent  with  such  a  slate  of  neu- 
trality and  indifierence ;  its  tendency  is  to  warm  the  heart,  and  make  us 
truly  alive  to  God. 

The  next  part  of  the  apostle's  prayer  is,  that  we  may  be  directed  to 
"  a  patient  waiting  for  Christ."  This  also  is  such  a  life  as  becomes  a 
christian,  who  hopes  to  be  delivered  from  the  wrath  to  come.  1  Thess. 
i,  10.  This  state  of  mind  implies  (1)  A  firm  belief  in  the  second 

coming  of  the  Lord.  (2)  A  disengagedness  from  the  world.  (3)  A 
calm  submission  to  all  the  evils  of  the  present  state. 

II.  View  the  importance  of  the  blessings  prayed  for,  in  reference  to 
the  whole  of  the  christian  life. 

1.  Love  to  God  produces  a  state  of  mind  that  will  keep  every  thing 
in  its  proper  place.  If  he  be  loved  supremely,  he  will  be  first  sought, 
and  every  thing  else  will  become  subordinate.  We  shall  also  feel  dis- 
posed to  take  all  things  well  at  his  hand,  without  murmuring  or  repining. 

2.  Love  to  God  is  the  most  efiectual  preservative  from  error.  All 
false  systems  of  religion  originate  in  the  want  of  this  principle,  and  are 
directly  opposed  to  it.  Hence  arise  diminutive  thoughts  of  the  evil  of  sin, 
and  of  human  depravity;  hence  the  implied  abrogation  of  the  moral  law, 
and  the  extent  of  human  obligation  ;  and  of  course  a  denial  of  the  ne- 
cessity of  atonement,  of  a  divine  Saviour,  and  of  a  divine  Sanctifier. 
But  if  the  love  of  God  be  shed  abroad  in  the  heart,  there  will  be  a 
dread  of  whatever  tends  to  dishonour  his  holy  name. 

3.  It  is  the  spring  of  all  holy  activity,  and  the  root  of  all  the  other 
graces.  Hope  and  fear  have  an  influence  on  the  duties  of  the  chris- 
tian life,  but  it  is  the  love  of  God  that  most  powerfully  inclines  us  to 
keep  his  commandments ;  and  without  it  there  is  nothing  virtuous  in  the 
obedience  we  render  to  his  will. 

4.  Love  will  make  us  happy  and  contented  in  all  our  tribulations, 
and  incline  us  to  take  all  well  that  comes  from  the  hand  of  God.  Hence 
Eli  could  say,  It  is  the  Lord,  let  him  do  as  seemeth  him  good.  Job  also 
in  the  deepest  affliction  could  bless  the  name  of  the  Lord,  and  Paul 
learned  in  whatsoever  state  he  was,  therewith  to  be  content. 

III.  The  necessity  of  having  our  hearts  "  directed  "  into  the  love  of 
God,  and  into  the  patient  waiting  for  Christ. 

1.  Our  hearts  are  not  naturally  inclined  to  the  love  of  God,  but  the 
contrary.  They  are  prone  to  take  a  wrong  direction,  and  to  be  waiting 
and  looking  for  other  things,  instead  of  waiting  for  the  Saviour.  There 
is  but  one  right  way,  and  it  requires  a  guide  to  lead  us  into  rt,  as  it  did 
at  first  to  turn  our  feet  into  the  way  of  peace.  Luke  i.  79. 

2.  It  is  the  Lord's  work  to  give  a  right  direction  to  the  mind,  but  is 
generally  effected  by  the  use  of  means.  Chiefly  by  the  ministry  of  the 
word,  often  by  the  books  we  read,  by  the  connections  we  form,  and  the 
objects  with  which  we  converse.  But  these  become  effectual  only 
through  the  agency  of  the  Holy  Spirit,  whose  office  it  is  to  kindle  this 
sacred  fire,  and  keep  it  burning  upon  the  altar. 


371 


GOD  THE  STRENGTH  OF  HIS  PEOPLE. 

My  Jlesh  and  my  heart  faileth  ;  but  God  is  the  strensflh  qf  my  heart, 
and  my  portion  for  ever. — Psalm  Ixxiii.  '2{'). 

The  psalmist  afK^rds  us  a  very  striking  example  of  the  great  advan- 
tages derivable  from  the  word  and  ordinances  of  God.  He  had  been 
trying  to  read  the  book  of  providence,  but  found  it  inexplicable,  and  was 
tempted  to  relinquish  his  religion.  But  being  led  to  the  sanctuary,  all 
was  made  plain.  Still  he  was  in  great  allliction,  and  his  spirit  failed 
him.  This  might  be  one  reason  of  liis  former  gloom  and  despondency, 
though  now  we  see  him  comparatively  calm  and  happy. 

I.  Consider  the  evil  to  which  wc  are  subject  in  the  present  life.  "  My 
flesh  and  my  heart  faileth." 

It  may  not  be  so  with  us  at  present,  we  may  be  full  of  health  and 
vigour;  but  the  time  will  come  svhen  flesh  and  heart  must  fail. 

By  the  "  flesh  "  here  is  meant  the  material  part  of  the  human  struc- 
ture ;  and  by  the  "  heart,"  that  which  is  immaterial.  Both  these  are 
liable  to  "  fail,"  in  times  of  deep  aflliction,  and  especially  at  the  hour  of 
death. 

1.  There  are  times  in  which  oicr  health  and  strength  fail  us. 
In  early  life  we  feel  vigorous  and  strong,  capable  of  labour,  and  of  en- 
gaging in  all  the  active  pursuits  of  life ;  but  there  is  a  time  coming 
when  all  our  energies  will  be  relaxed.  Some  sink  into  an  afllicted  and 
enfeebled  state  at  an  early  period,  and  are  unfitted  both  for  the  duties 
and  enjoyments  of  life.  The  sun  shines  upon  them  in  vain;  the  sea- 
sons return,  but  not  to  them.  Their  flesh  fail  them,  they  pine  away, 
and  sink  into  the  grave.  Others  who  retain  a  strong  constitu- 

tion for  many  years,  will  find  it  fail  them  at  last;  therefore  let  not  the 
strong  man  glory  in  his  strength.  All  flesh  is  grass,  and  all  the  goodli- 
ness  thereof  as  the  flower  of  the  field.  Some  fatal  disease  may  be 
growing  up  in  the  strongest  constitution,  that  shall  undermine  it,  and 
bring  its  possessor  to  the  grave.  Some  are  young  and  healthy, 

and  scarcely  think  of  death ;  yet  in  a  little  time  all  this  glory  may  fade 
away.  Others  are  in  the  mid'st  of  life,  in  the  midst  of  its  busy  concerns, 
and  full  of  schemes  about  futurity.  But  the  eye  will  soon  be  dim,  and 
the  hands  become  feeble ;  the  strong  men  will  begin  to  bow  themselves, 
and  we  shall  soon  go  to  our  long  home. 

2.  Not  only  the'flesh  but  also  the  heart  tcillfail  vs.  The 

decline  of  bodily  health  and  strength  is  generally  attended  with  a  great 
depression  of  the  animal  spirits.  These,  while  continued,  will  difluse  a 
cheerfulness  over  the  countenance,  and  bear  us  up  under  the  troubles  of 
life;  but  when  health  and  strength  fail,  these  generally  go  with  them  ; 
and  when  the  heart  fails,  it  is  far  worse  than  the  mere  failure  of  health 
and  strength.  The  heart  is  like  the  citadel ;  if  that  be  taken  there  is 
but  little  hope.     The  spirit  of  a  man  may  sustain  his  infirmity,  but  a 


372 

wounded  spirit  who  can  bear.  In  a  time  of  sicknes^  the  heart, 

as  well  as  the  flesh,  will  fail  us,  as  to  the  active  pursuits  and  enjoynr)ents 
of  life;  we  shall  then  have  no  capacity,  no  relish  ibr  them  ;  and  it  will 
be  the  same  in  old  age.  Or  if  affliction  be  long  continued,  our  hearts 
will  fail  us,  whether  severe  in  their  nature  or  not.  As  waters  wear  away 
the  stones,  so  long  continued  adversity  tends  to  destroy  the  hope  ol 
man. 

II.  The  remedy  provided  against  these  evils.  "  But  God  is  the  strength 
of  my  heart,  and  my  portion  forever." 

Two  important  ideas  are  here  suggested,  to  support  the  mind  under 
the  decays  of  nature,  and  the  discouragement  arising  from  present  ills. 

1.  What  God  will  be  to  his  people  in  this  world,  even  "  the  strength 
of  their  heart,"  while  nature  itself  decays.  The  Lord  has  not 
promised  to  be  the  strength  of  our  "flesh,"  though  he  often  restores  us 
in  this  respect,  and  our  strength  is  renewed  like  the  eagles.  But  he  will 
be  the  strength  of  our  "  heart,"  and  will  strengthen  us  with  might  by 
his  Spirit  in  the  inner  man.  The  grace  that  is  in  Christ  Jesus,  and  the 
precious  promises  that  are  given  us  in  him,  are  like  a  rock  on  which 
many  have  stood  firm,  even  in  the  swellings  of  Jordan.  These  are  the 
sure  mercies  of  David,  and  the  substance  of  that  covenant  in  which  he 
rejoiced  on  his  dying  bed.  Fixed  on  this  rock,  multitudes  of  martyrs, 
and  many  individuals  whom  we  have  known,  have  encountered  the 
sharpest  trials,  and  triumphed  over  all  their  enemies. 

2.  What  God  will  be  to  his  people  in  the  world  to  come,  even  their 
God  and  "  their  portion  for  ever,"  No  words  are  sufficient  to 
express  what  is  comprehended  in  this  promise.  God  in  all  he  is,  and  in 
all  that  he  has  done,  will  be  the  portion  of  his  people  We  feel  a  pity 
for  our  friends  in  affliction,  and  when  they  die,  that  they  have  no  longer 
any  portion  under  the  sun ;  but  they  are  going  to  possess  a  better  inher- 
itance than  any  they  can  leave  behind.  They  depart  and  are  with  Jesus, 
which  is  far  better.  In  this  world  we  know  a  little  of  what  it  is  to  en- 
joy the  favour  of  God,  to  love  him,  and  to  be  loved  by  him ;  but  these 
are  only  as  drops  compared  to  the  fountain.  In  his  presence  is  fulness 
of  joy,  and  at  his  right  hand  are  pleasures  forevermore.  Seasons  of 
darkness  are  before  us,  and  death  is  full  in  view ;  nothing  can  support 
us  but  the  presence  of  God  our  Saviour. 


THE  ASSURANCE  OF  FAITH. 

These  things  have  I  written  unto  you  that  believe  on  the  name  of 
the  Son  of  God,  that  ye  may  know  that  ye  have  eternal  life,  and  that 
ye  may  believe  on  the  name  of  the  Son  of  God. — 1  John  v.  13. 

It  is  quite  obvious  that  the  apostle  distinguishes  between  believing  on 
the  Son  of  God,  and  knowing  that  we  have  eternal  life.     Saving  faith 


373 

therefore  does  not  consist  in  knowing  or  being  assured  of  our  interest  in 
Christ,  though  it  may  be  accompanied  with  such  an  assurance.  The 
latter  is  the  fruit  or  etfect  of  faith,  and  should  not  be  confounded  with  it. 
The  apostle  also  makes  a  difference  between  our  first  trusting 
in  Christ,  and  our  subsequent  believing  on  his  name.  The  former  re- 
fers to  the  period  of  our  conversion,  when  we  first  came  to  him  for  sal- 
vation ;  the  latter  to  a  life  of  communion  with  him,  and  of  dependence 
upon  him. 

I.  Observe,  that  an  interest  in  eternal  life  maybe  known  by  us  in  the 
present  state. 

A  knowledge  of  interest  in  Christ  does  not  appear  to  have  been  con- 
fined to  a  few  eminent  individuals,  but  was  enjoyed  in  common  by  pri- 
mitive believers.  Their  language  was,  '  I  know  in  whom  I  have  be- 
lieved :  Henceforth  there  is  laid"  up  for  me  a  crown  of  righteousness : 
He  loved  me  and  gave  himself  for  me  :  We  know  that  we  have  a  build- 
ing of  God,  a  house  not  made  with  hands,  eternal  in  the  heavens  : 
Knowing,  brethren  beloved,  your  election  of  God.'  Much  of 

the  same  holy  confidence  was  also  enjoyed  by  old  testament  saints. 
David  could  say,  '  Thou  shalt  redeem  my  soul  from  the  power  of  the 
o-rave,  for  thou  wilt  receive  me.'  Job  also  could  say,  '  I  know  that  my 
redeemer  liveth.'  Amidst  all  the  troubles  and  sorrows  which  he  endured, 
we  do  not  find  him  oppressed  with  doubts  and  fears  about  his  final  state. 
In  what  way  then  did  saints  of  former  times  become  possessed  of  this 
privilege,  or  how  did  they  "  know  that  they  had  eternal  life  ?  "  In  gene- 
ral, there  are  two  kinds  of  knowledge  ;  one  arising  from  consciovsness, 
and  the  other  from  testimony.  Thus  we  know  things  which  we  see  and 
feel,  and  things  that  we  hear,  or  of  which  we  read.  Our  know- 

ledge of  an  interest  in  Christ  is  derived  from  both  these  sources ;  it  is  in 
par°  by  faith,  and  in  part  by  feeling.  It  is  by  faith  we  know  that  there 
is  eternal  life,  and  that  God  has  connected  it  with  believing,  or  that 
there  is  a  connection  between  grace  here  and  glory  hereafter  :  and  we 
could  not  have  known  this,  if  God  had  not  revealed  it  to  us  in  his  word. 
But  so  far  as  relates  to  our  being  the  subjects  of  that  to  which  eternal 
life  is  promised,  we  know  it  only  by  consciousness,  as  the  mind  only 
can  take  cognizance  of  its  own  internal  operations. 

It  seems  a  little  extraordinary  that  christians  should  ever  be  in  doubt 
of  their  being  the  subjects  of  gracious  affections,  and  of  an  interest  in 
eternal  life.  In  all  other  cases  we  know  what  we  believe,  what  we  love, 
what  we  prefer,  and  from  what  we  feel  averse  ;  and  find  no  difficulty  in 
ascertaining  the  state  of  our  affections.  But  the  reason  of  our  darkness, 
doubt  and  hesitation,  respecting  our  religious  state,  will  be  found  m  the 
imperfection  of  our  spiritual  affections,  and  the  unhappy  mixture  of  evil 
with  the  good.  If  we  believe,  we  still  have  reason  to  mourn  over  much 
remaining  unbelief;  our  love  is  mixed  with  much  coldness  and  indiffer- 
ence, and  our  repentance  with  hardness  of  heart. 

II.  As  it  is  possible  for  believers  to  know  that  they  have  eternal  life, 
so  it  is  very  desirable  that  they  should  possess  this  satisfaction. 
Vol.  II.         48 


374 

John  wrote  this  epistle  expressly  for  this  purpose  ;  and  if  not  attained, 
there  can  be  but  litile  true  enjoyment.  It  must  be  a  painful  state  of 
suspense,  not  to  know  whether  God  be  our  enemy  or  our  friend  ;  w  he- 
iher  we  are  travelling  to  the  heavenly  world,  or  going. in  the  brond  road 
that  leadeth  to  destruction.  Uncertainty  in  any  similar  case  would  be 
distressing.  If  we  were  on  the  journey,  and  did  not  know  whither  we 
were  going;  if  we  had  an  important  cause  depending,  and  were  uncer- 
tain about  the  i.ssue ;  we  should  be  agitated  with  great  anxiety,  and 
made  to  feel  the  danger  of  our  situation.  How  much  more,  in  the  great 
and  overwhelming  concerns  of  our  souls. 

On  the  contrary,  where  this  delightful  satisfaction  possessed,  it  would 
shed  a  light  upon  our  path,  and  sweeten  all  the  enjoyments  of  life.  To 
know  that  we  have  an  interest  in  the  great  salvation,  would  make  every 
Jioly  duty  an  inestimnble  privilege,  and  be  sufficient  to  support  us  in  all 
our  tribulation.  Hence  Paul  could  say,  '  1  am  now  ready  to  be  offered 
•up,  and  the  time  of  my  departure  is  at  hand.  Our  light  affliction, 
which  is  but  for  a  moment,  worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory.'  It  is  usual  with  God  to  hold  out  a  crown  of 
life,  to  stimulate  and  encourage  us  in  all  our  labours;  and  of  course,  if 
that  be  out  of  sight,  we  shall  go  on  heavily. 

III.  God  is  willing  that  we  should  enjoy  the  consolation  of  knowing 
that  we  have  eternal  life. 

The  mind  of  the  apostle  in  the  text  is  the  mind  of  God,  which  is  still 
more  strongly  expressed  in  Heb.  vi.  18. 

This  willingness  on  God's  part  appears,  in  that  he  hath  promised 
eternal  life  to  the  lowest  degree  of  grace.  Even  the  bruised  reed  shall 
not  be  broken,  nor  will  he  quench  the  stmoking  flax.  All  who 

are  willing  to  be  saved  in  God's  way,  by  grace  alone,  through  faith  in 
the   Redeemer,  have   the   promise  of  salvation.  Even  such  as 

ha\'e  a  desire  after  God,  hungering  and  thirsting  after  righteousness, 
shall  be  filled.  Receiving  a  disciple,  because  he  belongs  to  Christ; 

giving  a  cup  of  cold  water  in  his  name,  and  not  being  offended  in  him  ; 
all  these  have  the  promise  of  an  ample  reward,  and  of  eternal  blessed- 
ness. These  things  are  written,  as  the  apostle  saj^s,  for  them  that  be- 
lieve on  the  name  of  the  Son  of  God,  that  they  may  know  that  they 
have  eternal  life. 

IV.  Consi<ler  what  is  necessary  to  our  knowing  that  we  have  eternal 
life. 

In  general,  this  can  be  known  only  by  our  sanctification ;  by  com- 
paring the  exercises  and  dispositions  of  our  own  minds,  with  the  delinea- 
tions of  true  religion  in  the  sacred  Scriptures.  If  we  ask,  how 
shall  we  know  that  we  are  born  of  God?  The  answer  is,  by  believing 
in  Christ  for  salvation  ;  by  loving  God  as  our  Father,  and  all  his  people 
as  our  brethren,  ver.  1.  How  do  we  know  that  we  really  love 
the  children  of  God,  seeing  we  are  connected  with  them  by  various  other 
ties  besides  those  of  religion  ?     By  loving  and  keeping  God's  command- 


375 

ments,  ver.  2,  3.  How  do  we  know  that  our  faith  is  saving,  and 

the  effect  of  renewing  grace?     By  its   giving  us  the  victory  over   the 
world,  ver.  4,  5.  But  the  sum  of  all  is  mentioned  in  the  verse 

immediately  preceding  the  text.     '  He  that  hath  the  Son  hath  life,  and  he 
that  hath  not  the  Son  of  God  hath  not  life.' 

All  this  agrees  with  christian  experience,  and  it  is  only  in  proportion 
as  we  are  sanctified  that  we  enjoy  the  full  assurance  of  hope.  Are  not 
our  evidences  of  grace  darkened  by  sin?  Is  not  the  knowledge  we  have 
of  our  interest  in  the  promise  of  eternal  life,  proportionably  strong  and 
clear,  when  holy  and  heavenly  dispositions  are  most  in  exercise?  Es- 
pecially are  we  made  to  possess  this  blessed  assurance,  when  most  en- 
tirely devoted  to  the  divine  glory,  and  divested  of  all  selfish  motives  in 
the  service  of  God. 


IMPORTANCE  OF  PREACHING  CHRIST  CRUCIFIED. 

Before  whose  eyes  Jesus  Christ  hath  been  evidently  set  forth,  crucified 
among  you. — Galatians  iii.  1. 

Under  any  circumstances  it  is  both  sinful  and  unwise  to  turn  away 
from  the  truth  as  it  is  in  Jesus ;  it  bespeaks  us  blind  to  our  own  interest, 
as  well  as  regardless  of  the  glory  of  God.  But  that  which  rendered 
such  conduct  inexcusable  in  the  Galatians,  was  the  degree  of  evidence 
with  which  the  gospel  was  attended,  and  the  abundance  of  evangelical 
preaching  which  they  enjoyed.  It  had  been  the  great  object  of  the 
apostles'  ministry  to  set  forth  Christ,  and  perhaps  they  had  done  this 
more  especially  to  the  Galatians  ;  so  that  though  they  had  never  seen 
Christ  in  the  flesh,  yet  with  such  advantages  as  they  possessed,  it  was 
as  if  they  had  actually  seen  him. 

I.  Endeavour  to  ascertain  the  import  of  the  terms  employed  in  the 

text. 

By  "  setting  forth  Christ  crucified,"  is  not  meant  a  setting  forth  merely 
his  bodily  sufferings,  or  giving  a  tragical  description  of  his  agony  in  the 
garden  or  on  the  cross.  The  evangelists  never  attempt  any  thing  of 
this  kind  in  their  narrative:  on  the  contrary  they  state  the  circum- 
stances with  great  brevity  and  simplicity,  without  any  colouring  or  re- 
flections of  their  own.  The  principal  reason  is,  that  however  great  the 
sufferings  which  our  Lord  endured,  the  virtue  of  atonement  did  not  con- 
sist in  tlie  degree  of  suffering,  but  in  the  dignity  of  him  that  suffered. 
Such  a  representation  may  indeed  affect  the  passions,  but  other  views  of 
the  subject  are  more  edifying  and  more  useful. 

1.  Christ  is  set  forth  in  the  gospel  as  the  great  propitiation,  by  which 
God's  righteousness  might  appear  in  the  remission  of  sins.  Rom.  iii. 
25.  It  was  evident  that  God  had  pardoned  the  sins  of  old 


376 

testament  believers,  and  taken  them  to  Heaven,  long  before  the  true 
sacrifice  was  offered  up;  the  righteousness  of  God's  conduct  was  there- 
fore in  some  degree  implicated,  and  it  was  needful  that  it  should  be  tho- 
roughly cleared  up.  The  gospel,  by  setting  forth  the  death  of  Christ 
as  an  atonement  for  sin,  makes  a  public  declaration  of  God's  righteous- 
ness, and  shows  at  once  how  he  can  be  just,  and  yet  the  justifier  of  him 
that  believeth  in  Jesus. 

2.  Christ  is  set  forth  as  the  great  expression  of  divine  love  to  a  sin- 
ful and  perishing  world.  Other  proofs  had  been  given  of 

God's  love  and  mercy,  in  his  long-suffering  and  kindness  towards  men ; 
but  this  is  the  greatest  of  all,  and  infinitely  surpasses  all  the  rest.  John 
iii.  16.  If  God  would  give  an  expression  of  his  love  to  sinners,  it  be- 
came him  to  do  it  in  a  manner  suited  to  the  unbounded  goodnes  of  his 
nature  ;  and  herein  he  hath  commended  his  love  towards  us.  Rom.  v.  8. 
1  John  iv.  9,  10. 

3.  Christ  is  set  forth  in  the  gospel  as  affording  the  strongest  proof  of 
God's  displeasure  against  sin.  The  wrath  of  God  had  been 
revealed  from  heaven  in  various  forms,  against  the  ungodliness  and  un- 
righteousness of  men  ;  but  the  sufferings  of  Christ  for  us  were  the  grand 
expression  of  God's  infinite  hatred  of  sin.  In  him  sin  was  openly  and 
publicly  condemned,  when  he  was  made  a  curse  for  us.  Rom.  viii.  3. 
Gal.  iii.  13. 

4.  Christ  crucified  is  set  forth  as  the  only  foundation  of  a  sinner''s 
hope.  It  is  the  tenor  and  import  of  the  whole  gospel,  that 
there  is  salvation  in  no  other.  As  the  brazen  serpent  was  exhibited  to 
the  Israelites  for  their  healing,  even  so  is  a  crucified  Saviour  exhibited 
to  us  as  the  only  medium  of  Ijfe  and  salvation.  Here  it  is  that  sinners 
must  look,  and  from  hence  alone  derive  their  hope  of  acceptance  with 
God.  John  i.  29.  iii.  14,  15. 

5.  The  terms  in  the  text  further  denote,  the  high  degree  of  evidence 
ivhich  attended  the  ministry  of  the  apostles,  especially  among  the  Gala- 
tians.  Christ  was  "  set  tbrth"  of  old  by  promises,  by  types, 
and  prophecies ;  but  all  this  was  dark  and  obscure.  Sinners  are  now 
directed  to  behold  the  Lamb  of  God,  and  we  all  with  open  face  behold, 
as  in  a  glass,  the  glory  of  the  Lord.  There  was  a  peculiar  plainness 
in  the  preaching  of  the  apostles,  and  Christ  was  "  evidently"  set  forth, 
crucified  among  them.  It  was  now  shown  that  types  and  prophecies 
received  their  accomplishment  in  Jesus,  and  the  fullest  possible  demon- 
stration attended  it.  Hence  those  who  hear  the  gospel  are  the  more 
sinful  and  inexcusable,  in  not  obeying  the  truth,  and  receiving  it  in 
love. 

II.  Consider  the  importance  of  setting  forth  (Christ  in  the  preaching 
of  the  gospel. 

It  was  the  substance  of  the  apostolic  ministry  to  exhibit  a  crucified 
Saviour.  Paul  would  glory  in  nothing  else,  and  determined  to  know 
nothing  else ;  all  their  preaching  was  called,  '  a  preaching  of  Christ  to 
the  people.'  It  is  also  a  principal  part  of  the  work  of  the  Holy 

Spirit  to  take  of  the  things  of  Christ,  and  show  them  unto  us ;  it  should 


377 

therefore  be  the  great  object  of  the  christian  ministry  lo  co-operate  with 
this  design.     Three  important  ends  in  particular  are  answered  by  il — 

1.  To  exhibit  Christ  crucified  ivill  tend  to  prove  the  hearts  of  men, 
and  make  them  manifest  ;  and  nothing  besides  has  so  direct  a  tendency 
to  do  it.  If  we  have  any  real  love  to  God,  any  love  to 
righteousness,  to  the  souls  of  men,  or  to  our  own  souls,  the  doctrine  of 
the  cross  will  make  it  evident.  We  shall  immediately  feel  and  discover 
a  peculiar  relish  for  it,  it  will  be  to  us  as  a  savour  of  life  unto  life,  and 
the  name  of  Jesus  will  be  as  ointment  poured  forth.  If  des- 
titute of  love  to  God  and  man,  and  all  virtuous  affection,  the  doctrine  of 
the  cross  will  be  to  us  a  savour  of  death  unto  death.  The  preaching 
of  Christ  crucified  was  to  the  Jews  a  stumbling-block,  and  to  the  Greeks 
foolishness  ;  but  to  them  Avhich  are  saved,  Christ  the  wisdom  of  God, 
and  the  power  of  God.   1  Cor.  i.  23,  24. 

2.  To  set  forth  Christ  crucified  is  the  only  way  of  giving  peace  to 
souls  in  distress  for  sin.  When  a  sinner  is  brought  under 
the  terrors  of  the  law,  made  to  see  and  realise  his  guilt  and  danger,  and 
to  feel  his  need  of  a  Saviour,  he  is  apt  to  look  inward  for  some  qualifi- 
cation to  recommend  him  to  Christ;  but  to  set  forth  a  crucified  Saviour 
is  to  point  him  to  the  only  refuge,  and  to  show  him  at  once  his  remedy. 

The  penitent  is  often  led  to  examine  himself  for  evidences 
of  grace  in  order  to  obtain  comfort,  and  is  as  often  disappointed,  while 
the  cross  of  Christ  is  overlooked.  Let  the  sinner  then  direct  his  eyes 
to  Jesus,  and  look  to  Calvary,  for  all  his  help  must  come  from  thence. 
Or  if  we  desire  a  more  spiritual  and  humble  frame  of  mind, 
no  means  are  so  effectual  to  its  production  as  the  contemplation  of  a 
crucified  Redeemer.  If  the  doctrine  of  the  cross  will  make  us  happy, 
we  have  great  reason  to  be  so :  if  it  will  not,  there  is  no  help  for  us  in 
God. 

3.  To  exhibit  Christ  crucified  is  the  way  to  draw  forth  and  bring  into 
exercise  all  the  christian  graces.  The  doctrine  of  the  cross 
furnishes  fresh  motives  for  repentance,  gives  a  direct  incentive  to  holy 
love,  and  lays  again  the  foundation  of  our  hope.  If  this  doctrine  were 
withheld,  or  only  occasionally  exhibited,  it  would  becloud  the  whole  of  the 
christian  system,  and  deprive  it  of  the  power  of  healing  the  broken  in 
heart. 

4.  The  preaching  of  Christ  crucified  is  that  which  /fares  all  vnbe- 
lievers  without  excuse.  It  will  be  impossible  for  those  to  plead 
ignorance  of  the  way  of  salvation,  "  before  whose  eyes"  this  truth  has 
been  evidently  set  forth.  If  such  should  eventually  perish,  it  will  not 
be  for  lack  of  knowledgej  but  for  want  of  a  heart  to  attend  to  the  things 
which  belong  to  their  everlasting  peace. 


378 


ENCOURAGEMENT  TO  PURSUE  THE  CHRISTIAN  RACE. 

For  consider  him  that  endured  such  contradiction  of  sinners 
against  himself,  lest  ye  be  wearied  and  faint  in  your  minds. — He- 
brews xii.  3, 

Knowing  the  difficulties  which  these  Hebrew  converts  had  to  encoun- 
ter, and  the  weakness  of  their  faith,  the  apostle  watches  over  them  with 
the  utmost  solicitude,  endeavouring  to  comfort  and  encourage  them  by 
the  example  [of  our  blessed  Lord,  as  he  had  done  in  a  former  instance: 
eh.  iii.  1. 

We  may  here  observe — (1)  That  such  things  may  befal  us  in  our 
christian  course,  as  to  render  us  weary  and  faint  in  our  minds.  The 
cause  itself  is  good,  but  there  are  many  adversaries. — ^(2)  To  grow 
weary  and  faint  in  our  minds,  is  a  very  dangerous  symptom.  It  often 
leads  to  apostacy :  many  a  one  has  first  begun  to  tire,  and  then  to  turn 
back. — (3)  It  becomes  us  to  watch  carefully  against  it,  and  to  arm  our 
minds  by  the  example  of  Christ. 

I.  Notice  a  k\\  instances  in  which  we  are  in  danger  of  growing 
weary  and  faint  in  our  christian  course. 

1.  In  reference  to  a  close  and  humble  walk  with  God,  we  are  prone 
to  draw  back,  and  to  grow  weary.  The  happiest  seasons  in  re- 
ligion have  not  sufficient  influence  to  keep  us  always  near  to  God,  and 
desirous  of  communion  with  him.  After  a  diligent  attention  to  the  word, 
a  more  constant  engagedness  in  holy  duties,  after  some  special  instances 
of  self-denial,  a  more  affecting  sense  of  our  own  depravity,  and  of  the 
pardoning  mercy  of  God,  how  prone  we  are  to  grow  cold,  to  draw  back, 
and  to  sink  again  into  worldly-mindedness  and  carnality. 

2.  It  is  the  same  also  with  respect  to  -public  duties.  Those 
who  preach  the  word  are  in  great  danger  of  sinking  into  discouragement, 
if  they  labour  without  any  visible  success.  Isaiah  complained  that  so 
few  believed  his  report,  and  both  Jeremiah  and  Elijah  were  on  the  point 
of  giving  up  their  work.  In  hearing  the  word,  if  not  edified  and 
comforted,  we  are  prone  to  grow  weary  and  dull,  and  to  think  that  our 
hearing  is  all  in  vain.  In  prayer,  if  the  blessings  we  desire  ap- 
pear to  be  withheld,  we  are  soon  discouraged,  though  we  ought  always 
to  pray,  and  not  to  faint.  So  difficult  is  it  to  walk  by  faith,  and 
live  by  faith  ;  to  believe  the  promises,  and  to  stay  ourselves  upon  the 
Lord. 

3.  When  persecution  or  reproach  overtake  us  in  our  race,  we  are 
much  in  danger  of  turning  back.  It  is  easy  to  follow  Christ 
when  things  go  well,  and  the  world  is  at  peace  with  us  :  but  if  called  to 
forego  our  temporal  interest,  to  lose  some  of  our  friends,  and  those  of 
our  own  house  become  our  enemies,  we  shall  be  in  danger  of  growing 
faint  and  weary  in  our  course.  When  thus  beset,  some  have  been  utterly 
discouraged,  and  have  gone  back  again  into  the  world. 

4.  When  burdened  and  oppressed  with  a  weight  of  worldly  careSy 


379 

and  brought  into  unexpected  dilTicuIties,  the  same  danger  attends  us. 
In  the  early  part  of  life,  when  free  from  burdens  of  this  sort, 
we  can  go  on  our  way  rejoicing,  and  find  the  path  without  a  thorn ;  but 
when  filled  with  perplexing  cares  at  a  subsequent  period,  it  is  not  quite 
so  easy.  Injuries  and  disappointments  corrode  the  heart,  unkindncss 
and  unfaithfulness  exhaust  our  energies,  and  we  move  on  slowly  and 
heavilv  in  the  ways  of  God,  faint  and  weary  in  our  minds. 

5.  When  struggling  with  various  temptations,  ii  is  ibe  same. 

If  there  were  no  enemy  to  annoy,  if  no  lion  in  the  way,  no  Canaanite 
in  the  land,  and  no  snares  laid  for  our  feel,  we  could  proceed  with  ala- 
crity and  delight.  But  when  burdened  with  temptations  from  day  to 
day,  with  a  load  of  indwelling  sin,  and  our  opposition  becomes  (eeble 
and  inefficient,  we  are  in  great  danger  of  growing  weary,  if  not  of  turn- 
ing back. 

6.  Long  continued  affliction,  is  likewise  attended  with  great  discour- 
agement. Tiiose  who  enjoy  uninterrupted  health  do  not  know 
what  others  feel,  who  are  under  God's  afflicting  hand,  and  scarcely 
know  what  it  is  to  be  free  from  trouble.  These  things  are  apt  to  pro- 
duce great  discouragement,  and  even  Job  felt  that  they  destroyed  the 
hope  of  man:  ch.  xiv.  19. 

7.  When  labouring  under  a  painful  sense  of  guilt,  the  mind  is  covered 
with  gloom  and  darkness,  and  the  heart  is  faint.  While  all  is 
peace  within  and  without,  while  the  conscience  is  kept  tender,  and  the 
heart  is  right  with  God,  it  is  easy  to  go  forward  :  but  when  burdened 
with  a  sense  of  our  many  backslidings,  and  great  unprofitableness,  we 
are  in  danger  of  growing  faint  and  weary,  and  of  slackening  in  our 
course. 

II.  Consider  the  example  of  Cb-rist  as  exhibited  for  our  encourage- 
ment. 

1.  Wliat  he  had  to  endure  in  his  race,  even  "  the  contradiction  of 
sinners  against  himself."  He  was  not  only  contradicted  in  words, 
but  in  actions.  The  whole  of  his  doctrine,  work,  and  conduct  met  with 
continual  opposition;  he  was  tempted  in  all  points,  and  tried  every  way. 
He  was  laughed  at  by  Herod,  tempted  by  the  devil,  reviled  by  the  Jews, 
smitten  by  the  rabble,  scourged  by  Pilate,  and  put  to  death. 
Whatever  opposition  or  difficulty  we  may  meet  with,  it  is  nothing  when 
compared  with  his  ;  he  met  with  "  such  contradictions,"  as  no  one  be- 
sides ever  did. 

2.  Consider  who  it  was  that  endured  all  this,  nud  from  whom  he  en- 
dured it.  He  was  not  only  good  and  kind,  as  men  may  be;  he 
was  '  holy,  harmless,  undefiled,  separate  from  sinners,  made  higher  than 
the  heavens  ;'  the  Son  of  God,  the  brightness  of  the  Father's  glory,  and 
the  express  image  of  his  person.  It  is  no  wonder  if  we  who  are 
sinful,  and  were  sometime  fijolish  and  disobedient,  should  meet  with 
such  treatment;  but  that  he  should  be  subject  to  obloquy  and  contempt, 
is  wonderful  indeed.  Affecting  is  the  thought,  that  one  of  such  infinite 
dignity,  wisdom,  and  purity  should  be  contradicted,  blasphemed,  and 
persecuted ;  and  all  this  by  "  sinners,"  by  sinners  whom  he  came  to 
save ! 


380 

3.  The  manner  in  which  lie  bore  all  this :  he  "  endured  "  it. 

He  was  a  man  of  sorrows,  and  acquainted  with  grief,  he  hid  not  his  face 
from  shame  and  spitting.  He  endeavoured  to  bring  sinners  to  the 
knowledge  of  the  truth,  and  amidst  all  their  hard  sayings  he  expostu- 
lated with  the  utmost  forbearance.  He  never  gave  up  his  course  of 
holy  obedience  and  meek  submission,  till  he  had  finished  it  with  joy. 

4.  Consider /"or  whom  he  endured  it.  For  our  sakes,  and  for 
ours  only;  it  was  in  love  to  our  souls  that  he  suffered  himself  to  be  re- 
viled, and  evilly  entreated.  What  a  motive  to  endure  for  his  sake, 
whatever  opposition  we  may  meet  with,  and  why  we  should  not  be 
weary  nor  faint  in  our  minds. 

Let  us  learn  from  hence  the  necessity  of  keeping  Christ's  example  in 
view,  and  of  studying  his  character,  in  order  to  our  perseverance  in  the 
ways  of  God. 

Let  those  who  contradict  and  blaspheme  beware  of  the  consequences, 
for  they  will  soon  have  to  give  an  account  of  all  the  hard  speeches, 
which  they  have  spoken  against  him.  Jude.  15. 


THE  CHRISTIAN  CONFLICT. 

Ye  have  not  yet  resisted  unto  blood,  striving  against  sin. — He- 
brews xii.  4. 

The  apostle  had  represented  these  Hebrews  as  running  in  a  race,  and 
for  their  encouragement  set  before  them  the  example  of  Christ.  He  now 
considers  them  as  engaged  in  a  warfare ;  and  lest  they  should  be  faint 
and  weary,  he  reminds  them  that  they  had  not  endured  so  much  as 
some  that  went  before,  and  especially  as  Christ  himself.  Though  they 
had  suffered  much,  yet  they  must  be  willing  rather  to  die  than  be  over- 
come, or  be  tempted  to  renounce  the  Saviour.  The  Christian  life  is  a 
perpetual  strife ;  he  that  would  walk  with  God  here,  and  enjoy  him 
hereafter,  must  engage  in  a  warfare  to  the  end  of  life. 

I.  View  the  conflict  in  which  christians  are  engaged,  "  striving 
against  sin." 

We  have  no  contention  with  the  persons  of  men,  nor  do  we  wish  to 
interrupt  the  peace  of  society :  if  our  religion  renders  us  litigious  and 
contentious,  it  is  no  part  of  the  religion  of  Christ,  for  that  teaches  us  to 
be  gentle  towards  all  men.  Our  contention  is  not  with  them,  but  with 
their  principles,  with  the  errors  and  vices  of  mankind. 

Sin  in  particular,  in  all  its  forms,  and  under  all  its  appearances,  is  to 
be  the  object  of  our  supreme  aversion.  Sin  is  here  considered  as  the 
aggressor,  as  making  war  against  the  soul.  Like  an  invading  foe  it  has 
entered  the  world,  and  threatens  its  destruction.  Multitudes  have  been 
carried  by  it  to  the  guiph  of  perdition,  and  have  sunk  to  rise  no  more. 


381 

Satan  is  indeed  a  powerful  adversary,  but  it  is  only  by  means  of  sin  that 
he  has  influence  over  us  ;  our  opposition  therefore  is  not  so  much  to  him, 
as  to  the  principle  on  which  he  acts.  Some  a  re  content  to  make  a  great 
outcry  against  Satan,  and  to  lay  a  great  deal  of  blame  on  him,  while 
they  are  not  equally  concerned  to  take  blame  to  themselves,  and  to 
"  strive  against  sin." 

Let  us  notice  how  this  conflict  is  carried  on — 

1.  Resistance  to  sin,  to  become  effectual,  must  be  decisive  and  reso- 
lute. Sin  meets  with  some  opposition  from  unconverted  men,  and 
there  is  great  danger  of  mistaking  this  for  the  christian  conflict.  They 
do  not  directly  fall  in  with  every  temptation,  nor  commit  all  the  evil  in 
their  power;  but  the  opposition  is  very  feeble.  They  oppose  sin  only 
as  sin  is  in  some  cases  opposed  to  them,  to  their  inclination  or  their  in- 
terest, or  as  it  aflects  character  and  consequences.  The  heart  is  never 
engaged  in  the  contest;  and  notwithstanding  all  their  resistance,  sin 
and  they  are  in  cordial  friendship,  and  therefore  no  wonder  they  are 
overcome.  Our  resistance  must  be  resolute,  and  not  feigned. 
A  little  faint  opposition  now  and  then  from  conscience  only  will  do  no 
good,  it  must  be  a  holy  determination  to  overcome  in  the  strength  of  the 
Lord.  If  only  a  few  scattered  forces  be  opposed  to  an  invading  foe,  a 
country  would  be  undone;  if  the  resistance  is  to  be  effectual,  the  nation 
must  collect  all  its  strength,  make  a  decisive  stand,  and  follow  up  every 
advantage  with  courage  and  resolution.  Our  opposition  to  sin  must  be 
the  same,  "resisting"  and  "striving"  against  it  to  the  last  extremity, 
without  any  regard  to  consequences. 

2.  The  resistance  must  be  vniversal  and  unreserved.  So 
long  as  any  evil  is  unopposed,  the  contest  is  all  in  vain.  Our  opposition 
to  every  other  evil  will  soon  come  to  nothing,  if  there  be  any  one  which 
we  do  not  endeavour  to  mortify  and  overcome.  Saul  did  much  towards 
exterminating  the  Amalekites;  but  so  long  as  Agag  was  spared,  he 
might  as  well  have  done  nothing,  for  the  Lord  would  not  regard  him. 
Striving  against  all  sin,  as  such,  is  the  only  way  to  be  preserved  from  any 
sin.  Particular  regard  also  must  be  had  to  that  evil  which  most  easily 
besets  us,  and  gains  the  ascendency  over  us,  for  it  is  this  which  strength- 
ens all  the  rest. 

3.  It  must  be  constant  and  persevering.  So  long  as  this 
enemy  is  alive  in  us,  we  must  not  suspend  our  operations.  Not  a  prayer 
or  two  will  do,  not  a  spirit  of  watchfulness  and  self-denial  for  a  week  or 
two;  it  must  be  the  work  of  our  whole  lives,  for  sin  will  not  die  till  we 
die.  There  must  be  no  truce,  no  cessation  of  hostilities  ;  wu  must  not 
give  place  to  the  adversary  for  a  moment.  It  is  not  sufficient  to  appear 
eager  in  this  contest  at  the  first,  or  for  a  time  only :  many  who  escaped 
the  pollutions  of  the  world,  through  the  knowledge  of  the  Lord  and  Sa- 
viour, have  again  been  entangled  and  overcome.  But  if  we  have  suf- 
fered a  defeat  we  must  not  despair,  but  rise  again  and  renew  the  contest. 

4.  It  must  be  carried  on  to  the  last  extremity,  "  resisting  unto  blood, 
striving  against  sin."  Sin  in  general  makes  its  attack  by  allure- 
ment and  seduction,  addressing  itself  to  our  passions  and  interest,  and 
the  prevailing  corruptions  of  the  heart;  but  its  operations  vary  with  our 
circumstances  and  condition.     Sometimes  the  mind  is  distressed  by  sud- 

VoL.  II.         49 


382 

den  and  violent  suggestions,  full  of  impiety  and  blasphemy  ;  at  others, 
with  the  apprehension  of  some  evil,  that  might  be  followed  with  ruin  and 
disgrace.  Many  that  lived  in  times  of  persecution  were  templed  to  deny 
Christ  and  his  cause,  and  those  who  endure  reproach  for  his  sake  are 
tempted  to  fear  and  shame.  But  in  whatever  way  sin  strives  against  us, 
we  must  resist  it,  even  at  the  expense  of  life  itself. 

5.  This  conflict  must  be  begun  and  carried  on  in  the  strength  of  the 
Lord.  The  most  arduous  exertions  will  be  ineffectual,  if  under- 

taken in  our  own  strength.  In  order  that  our  weapons  may  be  success- 
ful, they  must  become  mighty  through  God.  It  is  through  the  Spirit 
only  that  we  can  mortify  the  deeds  of  the  body,  and  by  the  blood  of  the 
Lamb  that  we  can  overcome.  If  we  be  conquerors,  it  must  be  through 
him  that  hath  loved  us.  It  will  not  do  to  rely  on  our  own  strength,  on 
any  of  our  resolutions,  or  on  any  means  that  we  can  employ.  Self- 
confidence  occasioned  Peter's  fall.  We  must  deal  much  with  God  in 
prayer,  must  hide  his  truth  in  our  hearts,  and  take  heed  unto  our  ways 
according  to  his  word.  We  shall  succeed  in  this  warfare,  if  we  be  strong 
in  the  Lord,  and  in  the  power  of  his  might ;  but  in  no  other  way. 

II.  Consider  some  of  the  motives  to  encourage  us  in  this  conflict. 

1.  The  cause  in  which  we  are  engaged  is  a  good  one,  the  cause  of 
truth  and  righteousness.  It  is  the  same  cause  as  that  in  which  Christ 
himself  engaged,  for  he  came  to  destroy  the  works  of  the  devil, 

2.  Consider  who  is  the  leader  and  commander  in  this  warfare.  He 
knows  all  the  wiles  of  the  enemy,  all  our  weakness  and  danger,  and  will 
not  leave  us  unprotected.  He  has  proved  the  utmost  strength  of  temp- 
tation, and  has  overcome;  we  have  only  to  pursue  and  follow  up  the 
victory. 

3.  Whenever  opposed  by  sin,  let  us  consider  it  as  a  glorious  opportu- 
nity of  shorcing  our  love  to  God,  by  our  self  denial,  and  entire  devoted- 
ness  to  him.  In  this  view  we  may  'count  it  all  joy,  when  we  fall  into 
divers  temptations.' 

4.  Seeing  we  have  not  been  exposed  to  those  severer  trials,  referred 
to  in  the  text,  let  us  quit  ovrselves  like  men,  and  like  men  of  God.  If 
we  have  run  with  the  footmen,  and  they  have  wearied  us,  how  should 
we  be  able  to  contend  with  horses.  Jer.  xii.  5. 

5.  The  contest  itself  is  of  infinite  importance.  If  that  be  lost,  all  is 
lost.  Such  will  be  the  case  with  those  who  never  strive, and  with  those 
who  strive  in  vain.  But  when  the  battle  is  won,  the  victory  will  be 
glorious. 

6.  The  contest  is  of  short  duration,  and  will  soon  be  over.  A  ^ew 
more  struggles  and  groans,  a  few  more  prayers  and  tears,  and  it  shall 
be  with  our  enemies  as  it  was  with  the  enemies  of  Israel ;  we  shall  see 
their  face  no  more.  Be  ihou  faithful  unto  death,  and  I  will  give  thee  a 
crown  of  life. 


383 


SLOW  ACCOMPLISHMENT  OF  THE  PROMISES. 

The  vision  is  yet  for  an  appointed  time,  but  at  the  end  it  shall 
speak,  and  not  lie.  Though  it  tarry,  ivnit  for  it ;  because  it  will 
surely  come,  it  will  not  tarry. — Habakkuk  ii.  3. 

The  prophet  here  appears  in  the  character  of  a  watchman  upon  the 
walls  of  the  city,  looking  and  waiting  for  an  answer  fronn  heaven,  res- 
pecting the  enemies  of  Israel.  God  had  already  said,  ch.  i.  7,  that  he 
would  raise  up  the  Chaldeans,  who  should  march  through  the  land.  The 
prophet  then  enquires,  whether  there  was  to  be  no  end  to  their  rapacity, 
ver.  17  ;  and  waits  to  hear  what  God  will  answer. 

He  expected  to  be  '  reproved,'  or  argued  with,  by  the  people,  who 
found  it  very  difBcult  to  reconcile  present  appearances  with  divine  pre- 
diction, while  the  prophet  himself  was  not  a  little  perplexed  upon  the 
subject.  The  Lord  therefore  deigns  to  answer  him  by  a  '  vision,'  which 
fortels  the  fall  of  the  Chaldean  empire.  He  is  ordered  to  'write'  it, 
because  the  time  was  not  yet,  and  to  encourage  him  to  wait  with  pa- 
tience. 

These  things,  though  addressed  to  the  church  at  a  particular  time, 
are  nevertheless  of  common  use.     Let  us  therefore  proceed  to  notice, 

L  The  truth  of  what  is  here  supposed,  namely,  that  the  promises  of 
God  are  generally  known  to  tarry  long,  before  they  are  fully  accom- 
plished. 

1.  The  earliest  and  the  greatest  of  all  the  promises,  that  of  the  Mes- 
siah, which  included  all  the  rest,  was  remarkable  for  this.  Eve  pro- 
bably expected  to  see  the  promise  fulfilled,  but  if  she  did  it  was  a  great 
mistake.  Little  more  is  said  of  the  Woman's  Seed  till  the  time  of  Noah, 
which  was  about  sixteen  hundred  years  afterwards,  and  then  the  world 
was  drowned.  Besides,  the  promise  was  but  obscurely  hinted  at  in 
Noah's  prophecy,  when  he  blessed  '  the  Lord  God  of  Shem.' 

After  this  we  hear  no  more  of  the  promise  for  four  hundred  and  fifty 
years,  when  it  was  renewed  to  Abraham,  <■  In  thee  and  in  thy  seed  shall 
all  the  families  of  the  earth  be  blessed.'  Still  there  is  no  appearance  of 
its  fulfilment.  Upwards  of  eight  hundred  years  more  roll  on, 

and  then  it  is  renewed  to  David,  to  whom  additional  revelations  were 
made  upon  the  subject;  but  still  there  is  no  appearance  of  the  thing 
itself  From  thence  Christ  became  the  enraptured  theme  of  pro- 

phecy, and  to  him  gave  all  the  prophets  witness ;  yet  after  this  Israel  is 
led  away  captive,  and  even  Judah,  in  whom  the  promise  was  to  be  ful- 
filed.  Six  or  seven  hundred  years  more  pass  over,  and  at  last 

the  Messiah  appears  in  a  way  that  was  not  expected. 

2.  If  we  descend  to  particular  promises,  included  in  this  great  and 
leading  article,  we  shall  find  the  same  plan  pursued  ;  and  all  along  the 
vision  has  seemed  to  tarry  until  its  final  accomplishment.  It 


384 

was  promised  to  Abraham  that  he  should  have  a  son.  Eleven  years 
pass,  and  no  son  is  given,  but  the  promise  is  again  renewed,  till  at  length 
Abraham  was  tempted  to  say,  What  wilt  thou  give  me'?  Abraham 
however  believed  the  promise,  and  it  was  counted  to  him  for  righteous- 
ness; but  it  is  not  until  long  after  this  that  a  son  is  given.  In 
the  course  of  about  sixty  years  more,  Isaac  had  a  family;  Jacob  and 
Esau  were  born.  Esau  had  children,  but  the  promises  are  not  to  him ; 
and  it  was  eighty  years  afier  this,  that  Jacob  had  any  children.  See 
how  the  vision  tarries,  and  how  slowly  the  promise  is  accomplished. 
When  Jacob  had  a  family,  here  is  Joseph  sold  into  Egypt, 
and  a  cloud  overspreads  all  his  prospects.  Jacob's  descendants  are  de- 
tained as  slaves  in  Egypt  upwards  of  two  hundred  years;  and  when 
brought  out,  they  must  wander  in  the  wilderness  for  forty  years,  before 
the  land  of  Canaan  is  given  them,  though  it  had  been  promised  so  long 
before.  Jacob  also  had  a  particular  promise,  that  the  Lord  would 
be  with  him,  and  would  '  surely  do  him  good  ;'  and  truly  he  was  pre- 
served, and  had  a  large  family  in  his  old  age,  but  he  had  little  comfort 
in  them.  There  was  only  one  that  seemed  to  fear  God,  and  on  him  his 
heart  was  set :  but  lo,  he  is  taken  away,  and  his  hope  is  perished  from 
the  Lord,  The  bloody  garment  was  lo  him  a  sign,  that  he  should  go 
with  sorrow  to  the  grave.  The  famine  that  prevailed  in  the  land,  the 
mysterious  detention  of  Simeon  in  Egypt,  and  the  demand  for  Benja- 
min to  go  down,  were  sufficient  to  overwhelm  his  faith.  But  at  last  the 
promise  is  fulfilled,  though  it  involved  such  a  number  of  subordinate 
events,  and  required  so  long  a  time  for  its  accomplishment.  The 
calling  of  the  gentiles  had  been  promised  from  the  days  of  Noah,  when 
it  was  foretold  that  God  would  persuade  Japheth  to  dwell  in  the  tents  of 
Shem,  and  later  prophets  spoke  more  fully  and  more  plainly  upon  the 
subject.  And  yet  for  many  centuries  this  promise  was  delayed,  until  its 
accomplishment  was  no  longer  expected,  and  there  required  a  fresh  revela- 
tion to  explain  and  to  confirm  the  promise.  Acts  xi.  4.  Ephes.  iii.  5,  7. 
The  com'xngoi  the  latter-day  glory,  is  also  matter  of  very  frequent 
promise.  Jesus  is  to  reign  from  sea  to  sea,  and  from  the  rivers  to  the  ends 
of  the  earth.  All  nations  are  to  call  him  blessed,  and  of  his  government 
and  peace  there  shall  be  no  end.  And  yet  nearly  two  thousand  years  have 
passed  away,  and  the  greater  part  of  the  world  is  still  covered  with 
heathenism,  and  tire  grossest  superstition.  The  Jews  still  remain  in  un- 
belief, and  the  great  body  of  professing  christians  are  little  better  than 
infidels.  The  second  coming  of  Christ  was  said  to  be  very 
'quickly,'  and  the  judge  to  be  standing  at  the  door;  and  yet  ages  foil 
on,  without  any  appearance  of  such  an  event.  The  general 
promises  of  the  gospel,  made  to  believers,  are  much  the  same.  Those 
who  seek  the  Lord,  do  not  always  find  the  promised  blessing  unmediate- 
ly.  God  has  also  engaged  to  answer  prayer,  yet  he  does  it  not  as  we  ex- 
pect, but  in  his  own  way.  Some  have  laboured  long  under  doubts  and 
darkness,  and  others  have  sunk  into  deep  distress.  All  things,  it  is  pro- 
mised, shall  work  together  for  good  to  them  that  love  God ;  but  it  is 
not  always  seen  to  be  so,  and  it  is  generally  long  before  such  a  result  is 
produced. 


385  ^ 

II.  Observe  the  wisdom  of  God  in  thus  sufTering  the  vision  to  tarry, 
and  his  promise  to  be  fulfilled  by  slow  degrees. 

1.  It  is  fit  that  he  should  judge  of  the  time  for  bringing  his  purposes 
to  pass.  He  is  infmiteiy  wise,  and  views  things  in  all  their  re- 
lations; it  is  fit  therefore  that  the  times  and  seasons  should  be  in  his  own 
power.  The  coming  of  Christ,  though  delayed  for  four  thousand  years 
after  the  giving  of  the  first  promise,  was  nevertheless  in  '  the  fulness  of 
time,'  and  at  the  fittest  season. 

2.  The  fulfilment  of  the  promises  is  not  the  less  certain,  on  account 
of  .the  seeming  delay.  "  It  will  surely  come,  and  will  not  tarry," 
beyond  the  appointed  time.  God  is  not  slack,  as  some  men  count  slack- 
ness; the  thing  is  not  gone  by,  but  the  time  is  not  arrived. 

3.  It  agrees  with  the  character  of  a  great  and  wise  Being,  that  his 
designs  should  be  so  comprehensive  as  to  require  lime  to  bring  them  to 
pass.  VV'c  form  little  plans  like  ourselves,  some  longer  than 
others ;  and  those  that  require  the  greatest  length  of  time  for  their  ma- 
turity, are  generally  of  the  greatest  magnitude.  The  building  of  a  pal- 
ace or  a  city,  is  a  work  that  could  not  be  effected  in  a  day. 

4.  This  system  is  peculiarly  adapted  to  try  inankiud,  both  good  and 
bad.  Unbelievers  will  be  like  Jehoram,  who  said.  Why  should 
we  wait  for  the  Lord  any  longer.  Or  like  the  wicked  and  slothful  ser- 
vant. My  Lord  delayeth  his  coming;  or  the  scoffers  in  the  last  day, 
who  ask.  Where  is  the  promise  of  his  coming.  Good  men  will 
find  occasion  for  the  exercise  of  faith,  like  Abraham  in  offering  up  his 
son  ;  in  hope,  believing  against  hope,  and  against  present  appearances. 
Thus  under  the  long  and  dark  reign  of  antichrist,  while  the  suffering 
church  is  looking  and  waiting  for  deliverance,  it  shall  be  said,  Here  is 
the  patience  and  the  fi^^ith  of  the  saints, 

IMPK0VE31ENT. 

There  are  many  promises  which  we  expect  to  see  fulfilled:  some  to 
the  church  of  God,  and  some  to  individual  believers;  let  us  therefore 
guard  against  the  following  things — 

(1)  Beware  of  unbelief.  This  is  a  sin  that  easily  besets  us  ;  but  let 
us  not  indulge  impatience,  nor  say  in  our  hearts,  The  Lord  hath  for- 
saken me,  and  my  Lord  hath  forgotten  me. 

(2)  Beware  we  do  not  lose  sight  of  the  promises.  We  may  not  to- 
tally disbelieve  them,  and  yet  live  as  though  we  did,  and  as  though  we 
did  not  expect  their  fulfilment.  This  is  a  species  of  practical  unbelief, 
not  corresponding  with  an  unshaken  trust  and  confidence  in  God. 

(.3)  Beware  of  impatience,  while  the  promise  is  suspended.  Let  pa- 
tience have  its  perfect  work,  and  let  faith  be  content  to  wait  the  Lord's 
time ;  for  they  shall  not  be  ashamed  that  wait  for  him. 


386 


MAN  THE  OBJECT  OF  DIVINE  REGARD. 

When  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon 
and  tlie  stars  lohich  thou  hast  ordained  ;  what  is  man,  that  thou  art 
mindful  of  him  ;  and  the  son  of  man,  that  thou  visitest  him  ? — 
Psalm  viii.   3,  4, 

This  psalm  appears  to  have  been  composed  in  the  evening  of  the  day, 
when  the  writer  was  viewing  the  starry  heavens,  and  this  may  be  the 
reason  why  no  mention  was  made  of  the  orb  of  day.  Its  object  is  to 
celebrate  the  glory  of  God  as  the  Creator  of  all  things.  The  idolatrous 
world  were  worshipping  these  heavens,  but  David  views  them  all  as 
God's  own,  and  draws  from  hence  a  conclusion,  that  his  condescending 
goodness  to  man  is  unspeakable. 

1.  Consider  the  fact,  that  God  is  "mindful  of  man,"  and  "  visits 
him." 

The  former  of  these  expressions  denotes  the  love  he  bears  to  man,  and 
the  latter  the  manifestation  of  that  love. 

1.  If  we  consider  man  in  his  primitive  state,  the  divine  regard  to- 
wards him  is  sufficiently  evident,  particularly  in  three  instances — (1)  In 
subjecting  to  his  authority  the  whole  of  the  lower  creation,  and  render- 
ing the  higher  parts  of  creation  subservient  to  his  interest,  ver.  6 — 8. 
— (2)  In  the  sacred  communion  to  which  he  was  admitted  by  his  Crea- 
tor, in  the  cool  of  the  day.  Gen.  iii.  8.  This  was  being  "  mindful  "  of 
him,  and  "visiting"  him. — (3)  The  earth  itself  is  represented  as  an 
object  of  eternal  joy  for  man's  sake,  and  as  the  place  of  his  intended 
residence.  Prov.  viii,  29 — 31.  In  creating  the  whole  of  the  visible 
universe,  man  is  the  immediate  object  of  his  regard,  and  probably  crea- 
tion itself  would  have  had  no  existence  but  for  him. 

2.  If  we  consider  man  in  his  fallen  state,  the  expressions  of  divine 
regard  are  no  less  wonderful.  Yea,  God  has  if  possible  been  more 
"  mindful  "  of  man  since  the  fall  than  before,  and  has  "  visited  "  him 
with  still  greater  mercy;  though  certainly,  not  on  that  account.  His  in- 
finite regards  are  seen — (1)  In  the  gift  of  his  Son,  who  became  incar- 
nate, suffered  in  our  stead,  and  died  for  our  sins.  His  assuming  our 
nature,  and  taking  it  into  union  with  his  own,  conferred  a  higher  dignity 
on  man  than  any  other  event  since  the  beginning  of  the  world.  In  the 
person  of  Christ  the  dominion  of  the  manhood  extends  over  the  whole 
creation,  visible  and  invisible,  whether  they  be  thrones,  or  principalities, 
or  powers.  Col.  i.  16 — 18.  Heb.  ii.  6 — 9.  Here  indeed  God  may  be 
said  to  have  "  visited  "  us,  and  dwelt  among  us,  full  of  grace  and  truth. 
And  in  giving  his  Son  to  die  for  us,  he  has  afforded  an  overwhelming 
proof  of  his  regard:  herein  indeed  is  love.  1  John  iv.  10. — (2)  An- 
other evidence  of  it  is,  his  sending  us  the  gospel.  God  was  mindful  of 
Abraham's  posterity,  and  almost  confined  his  visits  to  them  ;  but  of  late 
he  has  also  visited  the  gentiles,  to  take  out  of  them  a  people  for  his  name. 


387 

Acts  XV.  14.  Of  this  distinguishing  mercy  we  have  enjoyed  a  large 
share,  accompanied  with  invitations  and  promises. — (3)  In  the  gift  of 
his  Holy  Spirit,  he  lias  shown  the  greatness  of  his  regard.  God  has 
not  only  visited  us,  but  in  this  way  taken  up  his  abode,  and  dwelt  wiih 
man  upon  the  earth.  Yea,  he  overlooks  heaven  and  earth,  to  visit  and 
take  up  his  abode  with  the  humble  and  tlic  contrite.  Isai.  Ixvi.  1,  2. — 
(4)  The  gift  of  eternal  life  to  all  thai  believe  in  Jesus,  is  another  slron" 
expression  of  his  kind  regards  to  man.  John  iii.   16. 

II.  Observe  the  condescending  kindness  of  the  Lord  in  all  this. 

The  devout  psalmist  is  deeply  affected  with  it,  and  humbly  exclaims. 
Lord,  what  is  man,  that  Thou  art  mindful  of  him  ! 

1.  If  we  consider  the  infinite  dignity  and  glory  of  God,  we  may  be 
astonished  that  he  should  be  mindful  of  us.  The  heavens,  with  all  their 
starry  hosts,  are  only  the  work  of  his  "  fingers  :"  what  then  must  be  his 
outstretched  arm  !  These  are  not  the  displays,  but  rather  '  the  hidings 
of  his  power.'   Hab.  iii.  4 — 11. 

2.  His  condescension  will  appear,  if  we  consider  the  insignifcance 
and  frailty  of  man,  made  of  the  dust  of  the  ground,  and  returning  to 
his  original  nothingness.  It  is  not  common  for  those  of  the  human 
species  to  be  mindful  of  worms  and  insects,  or  to  bear  them  any  re- 
gard; yet  the  Lord  thinketh  upon  us.   Isai.  xl.  15 — 17. 

3.  The  sinfulness  of  man,  as  well  as  his  original  meanness,  makes 
the  lovingkindness  of  God  still  more  wonderful.  Man  is  now  degraded 
from  his  original  dignity,  even  below  the  brute  creation;  yea,  he  has 
debased  himself  even  unto  hell.  Isai.  i.  3.  Ivii.  9. 

IMPROVEMENT. 

(1)  If  God  be  thus  mindful  of  man,  it  is  fit  that  we  should  be  mind- 
ful of  Him  in  return.  How  provoking  is  ingratitude,  and  the  want  of 
love,  amidst  such  a  profusion  of  mercies,  and  such  unspeakable  con- 
descension. 

(2)  If  God  visits  us,  it  is  important  for  us  to  know  the  time  of  our 
visitation,  whether  as  individuals  or  in  a  social  capacity;  or  it  will  lead 
to  the  most  awful  consequences.  Lute  xix.  42 — 44. 


CERTAIN   SUCCESS  OF  CHRIST'S  UNDERTAKING. 

And  the  pleasure  of  the  Lord  shall  prosper  in  his  hand. — Isaiah 

liii.  10. 

In  no  part  of  the  prophetic  writings  are  the  humiliation  and  sufTerings 
of  Christ  detailed  with  such  affecting  minuteness  as  in  this  chapter,  and 
inveterate  indeed  must  have  been  the  blindness  and  unbelief  of  the  Jews, 


388 

not  to  perceive  and  admit  the  force  of  such  overwhehning  evidence. 
The  same  prophecy  however  foretold  that  the  report  would  not  be  be- 
lieved, and  that  when  the  Saviour  should  appear  he  would  be  rejected 
and  despised  of  men.  Nevertheless  he  shall  see  his  seed,  he  shall  pro- 
long his  days,  and  the  pleasure  of  the  Lord  shall  prosper  in  his  hand. 

I.  Offer  a  few  explanatory  remarks  on  the  terms  of  the  text. 

1.  By  "the  pleasure  of  the  Lord"  we  are  to  UDdersiand,  his  jmrposes 
CGticerning  the  cause  of  Christ.  It  was  an  important  part  of 
his  good  pleasure,  that  sinners  should  be  redeemed  by  the  blood  of 
Christ,  and  this  he  delighted  to  accomplish.  Psal.  xl.  6 — 8.  But  this 
part  of  the  will  of  God  is  supposed  in  the  text  to  be  already  effected,  and 
that  another  part  is  immediately  to  follow,  relating  to  the  progress  of 
Christ's  kingdom. 

2.  The  success  of  Christ's  undertaking,  in  the  universal  spread  of  the 
gospel,  is  called  the  pleasure  of  the  Lord,  because  it  is  an  object  of  his 
eternal  purpose,  and  the  end  he  had  in  view  in  the  creation  of  the  world. 
Col.  i.  16.  It  is  true  indeed,  the  accomplishment  of  God's  de- 
sign is  said  to  be  his  pleasure,  even  when  it  relates  to  the  punishment 
of  his  enemies;  for  '  he  will  do  his  pleasure  on  Babylon,  and  his  arm 
shall  be  on  the  Chaldeans;'  but  that  in  which  he  takes  peculiar  delight 
is  the  enlargement  of  Christ's  kingdom.  God  takes  pleasure  in  all  his 
works,  but  more  in  the  work  of  redemption  than  any  other,  and  more 
still  in  rewarding  the  obedience  and  sufferings  of  his  well-beloved  Son, 
than  in  putting  him  to  grief.  John  x.  17.  Phil.  ii.  9. 

3.  The  great  work  of  subduing  the  world  is  here  placed  in  the  hand 
of  Christ.  The  work  of  redeeming  sinners  was  committed  to 
him,  and  he  succeeded  in  that;  and  now  the  work  of  subduing  the  na- 
tions to  the  obedience  of  faith,  is  put  into  his  hand.  He  is  head  over  all 
things  to  the  church,  and  all  shall  be  made  subservient  to  his  will.  All 
power  in  heaven  and  earth  is  given  unto  him,  and  he  is  sending  forth 
his  armies,  that  he  may  rule  in  the  midst  of  his  enemies,  and  triumph 
over  all  the  earth.  Psal.  xlv.  3,  4.  ex.  1 — 3. 

4.  It  is  here  foretold  that  the  work  of  Christ  shall  certainly  succeed, 
and  the  pleasure  of  the  Lord  "shall  prosper  in  his  hand."  If 
placed  in  other  hands  it  would  have  failed,  but  with  him  it  must  prosper. 
Adam  was  constituted  the  federal  head  of  his  posterity,  but  he  failed  in 
the  undertaking,  and  all  were  ruined.  Moses  was  charged  with  the  re- 
demption of  Israel,  but  he  failed  of  bringing  them  into  the  promised 
land  ;  and  as  to  the  eternal  salvation  of  any  of  them,  it  was  effected  only 
by  the  death  of  Christ,  and  not  by  the  law  of  Moses.  All  others  have 
failed  and  been  discouraged,  but  he  shall  set  judgment  in  the  earth,  and 
the  isles  shall  wait  for  his  law.  Thousands  among  the  Jews,  and  tens 
of  thousands  among  the  gentiles,  have  submitted  to  his  authority  ;  and 
he  shall  still  go  on  and  prosper,  til!  the  whole  earth  be  filled  with  his 
glory. 

II.  Consider  the  reasons  why  the  pleasure  of  the  Lord  should  pros- 
per in  the  hand  of  Christ. 


389 

■  • 
Two  things  are  generally  necessary  to  the  success  of  any  great  un- 
dertaking; one  is,  personal  fitness  or  qualification,  and  the  other,  the 
means  of  accomplishing  the  design. 

1.  Christ  possesses,  in  an  eminent  degree,  the  qualifications  necessa- 
ry to  the  work  he  has  undertaken.  Great  and  unconquerable 
zeal  is  required,  where  the  work  is  arduous  and  attended  with  great 
difficulty,  and  nothing  can  be  done  without  it.  If  a  man,  from  mere 
worldly  motives,  engages  in  the  work  of  the  ministry,  he  will  not  be 
likely  to  succeed;  his  efforts  and  his  zeal  are  totally  inadequate  to  so 
important  an  undertaking.  But  Christ's  heart  was  wholly  set  upon 
what  he  undertook,  and  his  zeal  shall  bring  it  to  i)ass.     Isai.  Ixiii.  4. 

Wisdom  also  is  required.  A  good  intention,  accompanied 
with  ardent  exertions,  is  not  sufficient;  wisdom  and  understanding  are 
necessary  to  conduct  things  to  a  proper  issue ;  and  these  qualifications 
are  possessed  in  an  eminent  degree  by  the  blessed  Saviour.  Isai.  iii,  13. 

Faithfulness  also  to  his  engagements  was  eminently  verified 
in  him.  Isai.  xi.  5.  Hob.  iii.  2. 

2.  Christ  possesses  all  the  necessary  means  for  carrying  on  his  own 
cause  in  the  world.  In  consequence  of  his  death  the  Holy 
Spirit  is  given,  to  convince,  the  world  of  sin,  and  to  give  success  to  a 
preached  gospel.  Christ  is  able  also  to  save  to  the  uttermost 
them  that  come  unto  God  by  him,  and  that  in  consequence  of  his  inter- 
cession before  the  throne.  He  can  keep  us  from  falling,  and  present  us 
faultless  before  the  presence  of  his  glory  with  exceeding  joy. 

All  the  arrangements  of  providence  are  in  his  hands;  the  fate  of  king- 
doms and  of  empires,  and  whatever  is  necessary  to  the  prosperity  of  his 
own  "most  righteous  cause,  are  entitely  at  his  command. 

Let  us  reflect,  (1)  That  as  God  has  entrusted  his  own  glory  in  the 
hands  of  Christ,  it  becomes  us  to  commit  our  all  to  him,  that  he  may 
save  us  in  the  great  dav.  ("2)  That  those  who  labour  with  Christ  in  his 
cause  have  reason  to  take  encouragement,  lor  it  is  m  his  hanas,  and 
must  finally  prevail. 


GOD  THE  REFUGE  OF  HIS  SAINTS. 

The  name  of  the  Lord  is  a  strong  tower  :  the  righteous  runneth  into 
it,  and  is  safe. — Proverbs  xviii.  10. 

Names  were  originally  given  to  express  character,  as  well  as  to  dis- 
tinguish one  individual  from  another  ;  and  as  human  beings  are  rarely 
known  to  excel  in  more  than  one  attribute,  one  name  is  generally  found 
to  be  sufficient.  But  as  the  Supreme  Being  is  possessed  of  every  possi- 
ble excellence,  various  names  are  required  to  express  his  character,  and 
the  regard  he  bears  towards  his  people. 

By  "  the  name  of  the  Lord"  in  the  text  is  not  meant  any  one  particu- 
lar excellence,  in  distinction  from  another,  but  his  whole  character,  by 
Vol.  II.  50 


390 

» 
which  he  has  made  himself  known  to  us.  To  man  in  innocence  he 
was  known  as  the  Creator;  to  man  since  the  fall  as  a  Redeemer  through 
Christ  Jesus;  and  it  is  under  this  latter  character  that  his  name  is  pre- 
senled  to  us  in  the  text.  Thus  also  his  glorious  name  was  proclaimed 
to  Moses.  Exod.  xxxiv.  5 — 7. 

The  name  of  the  Lord  is  said  to  be  "  a  strong  tower."  In  a  time  of 
danger,  on  the  defeat  of  an  army,  or  the  invasion  of  a  country,  persons 
are  driven  hither  and  thither  to  seek  for  safety  5  and  in  allusion  to  this, 
the  name  of  the  Lord  is  set  before  us  as  a  refuge.  It  is  sometimes  com- 
pared to  a  high  lower,  out  of  the  reach  of  enemies ;  and  here  to  a 
strong  tower,  bidding  defiance  to  every  assault. 

That  we  may  enter  into  the  subject  with  some  advantage,  let  us  take 
a  brief  review  of  some  of  those  circumstances  in  which  we  stand  in 
need  of  a  refuge. 

I.  Can  we  not  remember  our  situation  when  first  awakened  to  see  and 
realise  our  exposedness  to  the  wrath  of  God,  and  how  welcome  the 
name  of  the  Lord  then  was  to  us. 

All  men  are  exposed  to  the  wrath  of  God  as  sinners,  and  are  under 
the  curse;  but  all  do  not  believe  or  consider  their  danger  ;  and  so  when 
that  wrath  shall  come,  like  the  inhabitants  of  the  old  world  or  of  Sodom, 
they  will  be  running  hither  and  thither  for  safety,  and  will  find  no  place 
of  refuge.     Oh  then  to  have  an  ark,  a  little  Zoar  to  flee  to ! 

Some  who  are  awakened  to  a  sense  of  danger,  have  fled  to  some 
false  refuge  that  will  not  defend  them,  and  have  there  reposed  their  con- 
fidence, and  will  probably  continue  to  do  so,  till  the  overflowing  scourge 
shall  pass  over  and  sweep  it  away.  These  false  refuges  are, 

some  stirring  of  religious  feeling,  some  alarm  of  conscience,  some  sor- 
row for  sin,  accompanied  with  hopes  and  promises  of  future  amendment. 
A  sinner,  in  such  circumstances,  is  exposed  to  great  danger,  and  likely 
to  rest  in  something  short  of  Christ. 

Even  those  who  have  been  truly  brought  to  repentance, "  the  righteous" 
themselves,  have  been  known  to  run  for  a  time  to  some  false  refuge. 
Christ  is  the  last  resort  of  a  perishing  sinner,  though  he  only  can  deliver 
us  from  the  wrath  to  come.  Can  we  not  remember  when  we 

had  no  help  in  ourselves,  and  no  hope;  when  as  guilty,  ruined  and  un- 
done, we  had  no  refuge  but  the  mere  mercy  of  God,  revealed  to  us 
through  a  Mediator?  This  was  the  refuge  of  the  publican,  of  the  three 
thousand  under  Peter's  sermon,  of  the  Philippian  jailor,  and  of  every 
one  that  is  brought  to  true  repentance. 

II.  There  are  circumstances  in  life,  in  which  persons  are  reduced  to 
the  utmost  extremity,  and  at  such  a  season  the  name  of  the  Lord  is  a 
refuge  to  his  people. 

Nations  are  subject  to  wars  and  tumults,  and  great  calamities ;  and 
at  such  times  how  precious  is  the  name  of  the  Lord  to  the  righteous  that 
are  among  them.  Instances  of  this  are  recorded  in  the  history  of  Asa 
and  Hezekiah,  kings  of  Judah,  when  the  Ethiopians  and  the  Assyrians 


391 

invaded  the  land,  and  even  when  they  were  ready  to  be  swallowed  up 
of  iheir  enemies.  2  Chron.  xiv.  11.  xx.  12.  How  great  the  difference 
also  between  Jeremiah  the  prophet  who  had  a  roTiige  to  flee  to,  and 
kintr  Zedekiah  who  had  luuic,  in  the  day  of  Jud;ih\s  calamity.  The 
one"  was  calm  and  tranquil,  amidst  the  horrors  of  the  siege,  the  other 
was  utterly  consumed  with  terrors.  Jer.  xvii.  17.  xl.  1 — 6.  lii.  8 — 11. 
In  private  calamities,  as  well  as  in  those  of  a  more  public  nature, 
persons  are  often  reduced  to  great  extremity.  We  are  liable  to  heavy 
losses  and  disappointments,  to  sickness,  poverty,  and  distress.  Under 
all  these,  various  refuges  have  been  devised  ;  some  have  sought  to  drown 
their  sorrows  in  worldly  pleasure,  others  in  worldly  pursuits;  some 
have  sunk  into  despair,  and  others  have  committed  suicide.  But 

the  righteous  have  made  the  name  of  the  Lord  their  refuge  and  their 
hiding-place;  they  have  confided  in  the  truth  and  faithfulness  of  God, 
and  found  comfort  and  support.  They  may  be  troubled  on  every  side, 
yet  not  distressed ;  cast  down,  but  not  destroyed. 

III.  There  are  seasons  when  our  souls  are  brought  into  darkness  and 
distress,  under  a  sense  of  fresh-contracted  guilt,  and  when  we  can  find 
no  refuge  upon  earth;  yet  even  then  is  the  name  of  the  Lord  a  strong 
tower,  to  which  we  may  fliee  and  be  safe. 

Saul  and  David  both  sinned;  the  one  had  a  refuge,  the  other  none; 
and  we  know  the  consequence.  Both  of  them  had  great  troubles,  but 
they  were  not  alike  supported  under  them.  Balaam  and  Jonah  were 
both  disobedient ;  the  one  sunk  into  despair,  the  other  would  look  again 
towards  the  holy  temple.  Judas  and  Peter  both  sinned  against  the 
Lord  ;  the  one  went  out  and  hanged  himself,  the  other  went  out  and 
wept  bitterly.  Such  is  the  difference  in  having  or  not  having  a  refuge, 
amidst  the  terrors  of  a  guilty  conscience.  And  what  an  unspeakable 
mercy  to  be  permitted  to  take  refuge  in  God  when  we  have  sinned 
against  him,  and  when  there  is  no  rest  or  peace  to  be  found  for  our  souls 
any  where  else  I 

IV.  There  is  a  period  approaching  when  we  must  all  be  driven  from 
our  present  abode,  and  shall  need  a  place  of  refuge,  even  at  the  solemn 
hour  of  death. 

When  death  comes  at  unawares,  what  distress  attends  it!  The 
affrighted  soul  of  a  sinner  on  a  dying  bed  is  pursued  by  the  last  enemy 
through  every  lane  of  life;  he  now  finds  that  he  must  be  taken,  must 
go,  and  enter  into  a  world  unknown.  Oh  then  for  the  eternal  God  to 
be  our  refuge,  and  to  find  underneath  us  the  everlasting  arms ! 

V.  There  is  a  period  coming  when  the  world  shall  all  be  in  alarm, 
and  we  shall  need  a  refuge  from  the  devouring  fire. 

The  Lord  himself  shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  arch-angel,  which  shall  shake  the  caverns  of  the  dead; 
and  when  the  heavens  shall  begin  to  pass  away  with  a  great  noise,  and 


392 

the  elements  to  melt  with  fervent  heat;  what  terror  and  consternation 
will  be  spread  abroad.  What  multitudes  will  be  calling  upon  the  rocks 
and  mountains  to  hide  them  from  the  face  of  him  that  sitteth  upon  the 
throne,  and  from  the  wrath  of  the  Lamb.  Oh  then  lo  find  the  name  of 
the  Lord  to  be  a  strong  tower,  to  which  the  righteous  may  run  and  be 
safe! 


SUPERIOR  IMPORTANCE  OF  RELIGIOUS   ENGAGEMENTS. 
I  am  doing  a  great  work,  so  that  I  cannot  come  down. — Nehemiah  vi.  3. 

Nehemiah  was  truly  engaged  in  a  great  work,  and  was  chiefly  em- 
ployed in  effecting  the  reformation  of  Israel,  after  their  return  from 
Babylon.  Such  also  was  his  magnanimity,  that  he  could  not  be  content 
to  live  in  a  court,  while  Jerusalem  lay  waste.  He  comes  to  the  holy 
city  with  the  returning  captives,  and  begins  to  rebuild  its  walls  with  all 
his  might.  The  greatness  of  the  work  however  did  not  consist  merely 
in  rebuilding  the  walls,  but  in  the  important  ends  to  be  answered  by  it; 
it  was  the  city  of  the  living  God,  and  the  seat  of  public  worship.  Yet 
no  sooner  had  he  commenced  the  undertaking,  than  he  meets  with  op- 
position. Some  of  the  neighbouring  heathen  tried  to  put  him  in  fear; 
they  also  allured  him,  in  the  hope  of  diverting  him  from  his  purpose; 
but  to  all  these  he  answered  as  in  the  text. 

The  conduct  of  Nehemiah  on  this  occasion  is  worthy  of  example,  and 
in  this  view  we  may  apply  it  to  ourselves. 

I.  Consider  the  christian  as  engaged  in  a  great  and  arduous  work. 

Though  it  is  not  in  every  respect  like  that  of  Nehemiah,  it  bears  some 
relation  to  it.  There  are  many  great  undertakings  in  the  world,  and 
many  works  of  art  which  men  call  great;  but  they  dwindle  into  insig- 
nificance, when  compared  with  the  work  in  which  christians  are  engaged. 
The  cause  of  God  in  the  world  is  of  unspeakable  importance,  and  the 
soul  of  man  is  of  more  consequence  than  the  whole  material  creation. 

More  particularly — 

1.  Every  christian  is  represented  as  engaged  in  a  race,  as  running 
for  an  immortal  prize,  and  this  is  an  arduous  undertaking.  It  is 
no  great  thing  indeed  to  enter  upon  the  race  ;  many  do  that  who  never 
win  the  prize.  It  is  easy  to  set  out  in  the  ways  of  God,  and  to  go  on 
till  we  meet  with  some  difficulty  or  some  temptation  :  but  it  is  a  great 
matter  '  so  to  run  as  to  obtain,'  and  to  '  endure  to  the  end.'  This  requires 
no  ordinary  degree  of  zeal  and  fidelity.  1  Cor.  ix.  24 — 27. 

2.  Christians  are  engaged  in  an  arduous  contest  icith  all  the  powers 
of  darkness,  and  wrestle  not  merely  with  flesh  and  blood.  It 
requires  but  little  courage  to  begin  the  contest ;  many  do  that  who  are 
overcome  at  last.     Many  put  on  the  harness  who  do  not  put  it  oif  with 


393 

honour,  and  endure  for  a  lime  only,  till  overcome  by  some  great  temp- 
tation. But  to  fight  the  good  fight  of  faith,  and  to  lay  hold  on  eternal 
life,  is  indeed  an  arduous  enterprize.  Here  no  success  can  be  expected, 
unless  wc  are  made  strong  in  the  Lord,  and  in  the  power  of  his  might. 
Oh  to  be  faithful  unto  death,  to  finish  our  course  vvilh  joy,  and  to  be 
more  than  conquerors  through  him  that  loved  us!  Ephes.  vi.  10 — 13. 

3.  They  are  engaged  in  the  7iork  of  saving  others,  as  well  as  in  seek- 
ing their  own  salvation.  Real  christians  do  not  wish  to  go  to 
heaven  alone ;  seeking  the  good  of  others  is  of  the  essence  of  true  reli- 
gion. No  man  is  converted  for  his  own  sake,  but  that  he  may  bring 
others  to  the  knowledge  of  the  truth ;  and  when  the  Lord  blesses  his 
people,  it  is  that  they  may  become  a  blessing.  Luke  viii.  39.  And  what 
are  all  the  works  of  men,  compared  with  the  salvation  of  an  immortal 
soul,  and  seeking  the  everlasting  welfare  of  those  about  us? 

4.  The  proper  employment  of  a  christian  is  the  spread  of  the  gospel, 
and  carrying  on  the  cause  of  God  in  the  world.  This  is  the  work 
in  which  the  prophets  and  apostles  were  engaged,  in  which  Christ  him- 
self was  engaged,  and  for  the  accomplishment  of  which  the  whole  sys- 
tem of  providence  is  directed.  The  work  committed  to  Moses  and  Aaron 
was  but  a  faint  emblem  of  this,  and  the  work  in  which  Nehemiah  and 
Ezra  were  engaged  was  all  preparatory  to  it.  The  labours  of  the  apos- 
tles and  early  christians  were  all  employed  in  laying  the  foundation ;  it 
is  for  us  to  raise  the  superstructure,  and  to  bring  forth  the  topstone  with 
shoutings,  Grace,  grace  unto  it. 

II.  The  work  in  which  we  are  engaged  is  sure  to  meet  with  opposi- 
tion, and  it  becomes  us  not  to  be  diverted  from  it,  but  to  say  with  Nehe- 
miah, "  I  am  doing  a  great  work,  and  cannot  come  down." 

God's  work  must  be  first  and  chiefly  regarded,  it  must  be  our  supreme 
end,  and  all  others  subordinated  to  it.  Many  arc  convinced  that  the 
concerns  of  the  soul  are  of  the  greatest  importance ;  they  know  that 
they  must  be  converted,  must  bo  born  again,  must  be  brought  to  repent- 
ance, or  perish  everlastingly ;  and  they  fully  intend  to  seek  the  Lord, 
but  at  present  it  is  not  convenient,  for  something  hinders.  Thus  it  is 
with  many  a  thoughtless  youth,  who  sees  and  Feels  his  danger  ;  and 
with  many  a  busy  tradesman,  who  would  attend  to  the  concerns  of  his 
soul,  but  urgent  worldly  calls  prevent.  Thus  alas  it  is  too  frequently 
with  the  real  christian,'when  tempted  to  the  neglect  of  duty.  But  how 
much  better  is  the  answer  of  Nehemiah  to  all  such  impediments  :  1  am 
doing  a  great  work,, and  cannot  come  down. 

1.  In  particular,  christians  are  engaged  in  seeJdng  the  Lord,  in 
waiting  upon  him  in  secret ;  and  when  they  would  draw  near  at  the  ap- 
pointed season,  something  in  the  family,  or  in  a  way  of  business  inter- 
venes, and  the  work  of  God  is  suspended.  But  all  these  things  should 
be  regarded  as  an  eflbrt  of  the  enemy  to  draw  us  aside  from  the  path  of 
duty,°and  cause  the  work  of  God  io  cease.  Let  us  rather  say  with 
Abraham,  'Tarry  ye  here,  while  I  go  up  yonder  to  worship;'  or  an- 
swer like  Nehemiah  in  the  text. 

3.  Christians  are  employed  in  relieving  the  distressed,  and  in  con- 


394 

tributing  to  the  support  of  the  cause  of  God :  but  when  they  think  of 
doing  these  things,  some  temptation  is  apt  to  present  itself  in  order  to 
prevent.  We  can  do  but  little  good  without  some  self-denial,  and  if  not 
prepared  for  this,  the  work  of  GoJ  must  cease. 

'S.  While  engaged  in  doing  good,  tve  are  exposed  to  ivjvries  from 
men,  as  Ezra  and  Nehemiah  were.  There  will  always  be  some  Tobiah 
or  Sanballet,  who  will  seek  to  hinder  the  work  of  God,  but  it  behoves 
us  to  regard  them  not.  When  Whitfield  was  persecuted  and  abused  for 
preaching  in  a  seaport  town,  previous  to  his  departure  for  Georgia,  he 
was  advised  by  his  friends  to  stop  and  prosecute  the  offenders;  but  he 
replied  that  he  had  no  time  for  such  an  undertaking,  he  must  be  about 
his  Master's  business. 

4.  The  enjoyments  of  life  too  often  call  off  our  attention,  or  unfit  us 
for  religious  duties.  Of  these  we  must  beware;  and  if  truly  engaged 
for  God,  we  shall  have  no  time  to  lose  in  mere  worldly  amusements,  but 
shall  find  enough  in  religion  to  engage  all  our  time  and  all  our  thoughts. 
The  work  of  God  is  great  and  large,  and  demands  all  our  energies,  and 
all  our  strength. 

IMPROVEMENT. 

(1)  Let  chistians  be  careful  to  guard  against  a  light  and  trifling  spirit, 
as  totally  incompatible  with  the  solemn  duties  of  Christianity,  and  the 
right  improvement  of  time. 

(2)  Let  the  thoughtless  sinner  well  consider  the  consequence  of  con- 
tinuing to  neglect  the  great  concerns  of  his  soul.  How  readv  will  such 
be  another  day  to  curse  the  vanities  which  led  them  to  ruin  and  perdition. 
Seek  the  Lord  while  he  may  be  found,  and  call  upon  him  while  he  is 
near. 


SLNNERS  INVITED  TO  CHRIST. 

Incline  your  ear,  and  come  unto  me:  hear,  and  your  soul  shall 
live :  and  J  ivill  make  an  everlasting  covenant  with  you,  even  the 
sure  mercies  of  David. — Isaiah  Iv.  3. 

The  great  concern  of  a  faithful  minister  ought  to  be,  to  save  himself 
and  them  that  hear  him.  It  is  enough  to  attend  upon  the  word,  and 
listen  to  the  preacher ;  we  must  hearken  to  the  Lord,  speaking  by  him  ; 
and  so  hear,  that  our  souls  may  live. 

In  the  text  we  are  presented  with  an  invitation  that  demands  our  most 
serious  regard.  Our  Lord  himself,  in  the  course  of  his  ministry,  dealt 
much  in  the  language  of  invitation,  and  laboured  to  win  souls  by  the 
most  kind  and  tender  promises.  Mat.  xi.  29.  John  vi.  37.  vii.  37.  And 
here  the  divine  Father  is  inviting  us  to  seek  him,  and  to  hearken  to  his 
voice.  The  words  of  the  text  are  full  of  pity  and  compassion,  and  of 
tender  mercy. 


395 

I.  Explain  ihe  different  parts  of  the  invitation. 

1.  It  here  sii|)posed  that  sinners' are  in  a  dying  or  perishing  con- 
dition; and  theicrore  they  are  inviled  to  hear,  tliat  ihey  may  "  live." 
The  death  to  which  we  are  exposed  is  not  merely  corporeal,  but  spirit- 
ual and  eternal ;  and  the  death  of  the  soul,  tf)e  second  desilh,  is  not  the 
extinction  ot' being,  but  an  eternal  separation  from  God.  2  l^hess.  i.   9. 

2.  It  is  implied,  that  a  icaij  to  eternal  life  for  perishing  sinners  is 
opened  and  proclaimed  to  us  in  the  word  of  God  ;  or  we  should  not  be 
called  upon  to  hear  and  live.  Life  and  iinmorlalily  are  brouglil  to  light 
especially  by  the  gospel,  which  is  eminently  a  revelation  of  mercy. 
Christ  is  the  way  to  God,  we  have  life  only  through  his  name,  and 
there  is  no  other  way  in  which  we  can  be  saved.  John  xiv.  7.  Acts 
iv.   12. 

3.  "  Inclining  the  ear  to  hear,"  is  something  more  than  paying  mere 
external  attention  to  the  word;  it  includes  as  much  as  believing  and 
obeying  the  gospel.  It  is  opposed  to  inattention,  and  aversion  to  the 
truth,  such  as  the  Jews  of  old  discovered  towards  the  ministry  of  the 
prophets,  and  that  of  our  Lord  himself.  Jer.  xvii.  2-i.  John  viii.  43. 

4.  The  promise  of  "  an  everlasting  covenant,"  is  as  much  as  engag- 
ing to  be  our  God,  and  that  we  should  bo  his  people.  The  very  pro- 
posal of  making  a  covenant,  is  always  the  token  of  friendship  and  al- 
liance. It  was  thus  with  Isaac  and  Abimelecli,  with  Jacob  and  Lalian. 
Gen.  xxvi.  28.  xxxi.  34..  An  "everlasting"  covenant  is  one  that  shall 
never  be  broken.   Oh  what  a  promise  is  this! 

5.  The  kind  of  covenant  which  God  will  make  with  those  who 
hearken  to  his  word,  and  obey  his  voice,  is  compared  with  that  made 
with  David.  The  promises  contained  in  it  shall  be  the  same  ;  and  like 
that,  it  shall  be  "ordered  in  all  things  and  sure.'  2  Sam.  vii.  12 — 17. 
David  understood  this  covenant  as  extending  in  succession  (o  the  i\Ies- 
siah,  and  this  it  was  that  caused  him  so  much  joy.  Hence  also  the 
Messiah  is  called  David's  Son,  and  David's  Lord  :  for  he  was  the  son 
of  promise,  and  the  final  heir  to  the  throne.  The  blessings  of  the  king- 
dom of  Christ,  who  should  proceed  from  the  loins  of  David,  included  all 
his  salvation,  and  ail  his  desire.  This  covenant  likewise  insured  the 
resurrection  of  Christ,  for  its  blessings  are  to  be  "  everlasting  :"  he  must 
therefore  rise  froirj  the  dead,  and  reign  for  ever.  Acts  xiii.  34.  These 
spiritual  and  eternal  blessings  are  promised  to  those  who  incline  their 
ear,  and  hearken  to  the  voice  of  God. 

II.  Attend  to  the  motives  by  which  the  invitation  is  enforced. 

1.  In  order  to  feel  the  importance  of  Ihe  subject,  let  us  well  consider 
the  nature  of  that  destruction  to  which  the  sinners  are  exposed,  for 
without  this  we  shall  never  prize  the  salvation  of  ihe  gospel. 
Particularly  consider  the  truth  of  the  matter,  or  the  reality  of  our  dan- 
ger. You  know  that  you  are  accountable  beings,  and  have  violated 
God's  law  :  and  what  saith  the  Scriptures  upon  this  subject  ?  Hearken 
to  the  threaienings:  'Cursed  is  everyone  that  continueth  not  in  all 
things  written  in  the  law  to  do  them.     He  shall  come  to  take  vengeance 


396 

on  them  that  know  not  God,  and  that  obey  not  the  gospel  of  our  Lord 
Jesus  Christ.  The  wicked  shall  be  turned  into  hell  with  all  the  nations 
that  forget  God.  Their  worm  dieth  not,  and  the  fire  is  not  quenched. 
He  that  believelh  not,  the  wrath  of  God  abideth  on  him.  It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God.'  l^hese  awful  denuncia- 
tions ought  to  sink  deep  into  every  heart.  Consider  also  how  dreadful 
it  is  to  be  separated  from  God,  and  from  all  hope  for  ever  ;  to  lie  under 
his  curse,  to  have  no  part  in  Christ,  no  ir.herilance  v.'ith  his  people,  but 
to  be  appointed  to  final  destruction,  ao  examples  to  the  universe,  suffering 
the  vengeance  of  eternal  fire.  Can  thine  heart  endure,  or  can  thy  hands 
be  strong,  in  the  day  that  the  Lord  shall  deal  with  thee  ?  Ezek.  xxii.  14. 
Consider  the  justice  of  the  sinner's  doom.  You  may  not  be 
willing  to  admit  this  at  present ;  but  in  the  last  day  every  mouth  will 
be  stopped,  and  all  the  world  become  guilty  before  God.  All  will  be 
convinced  of  the  equity  of  the  proceedings,  and  God  that  is  holy  shall 
be  sanctified  in  righteousness.  Remember  however,  that  at  pre- 

sent the  gospel  calls  you  to  the  foot  of  mercy.  You  are  now  invited  to 
hearken,  that  your  souls  may  live  ;  and  God  is  ready  to  enter  into  a  cove- 
nant  of  life  and  peace. 

2.  Consider  the  inestimable  worth  of  the  blessing  to  which  you  are 
invited.  They  are  such  as  will  afford  solid  satisfaction,  and  fill  the 
soul  with  everlasting  joy.  Not  so  the  enjoyments  of  the  present  world, 
nor  the  pleasures  of  sin,  which  are  but  for  a  season,  ver.  2.  The  pro- 
mise includes  the  forgiveness  of  sin,  a  state  of  peace  and  friendship  with 
God  and  of  fellowship  with  his  people.  You  will  have  an  interest  in  his 
perfections  and  purposes,  and  all  things  shall  work  together  for  your  good. 
He  will  be  with  you  in  death,  and  when  flesh  and  heart  fail,  God  will  be 
the  strength  of  your  heart,  and  your  portion  for  ever.  At  judgment 
he  will  free  you  from  all  condemnation,  and  no  one  shall  be  able  to  lay 
any  thing  to  your  charge. 

3.  Consider  the  freeness  of  the  invitation.  Christ  by  his  death  has 
opened  a  way  to  return  to  God,  and  this  is  the  ground  of  the  invitation. 
The  fallen  angels  are  not  invited  ;  and  it  is  all  of  grace  that  for  us  a  Me- 
diator is  provided,  and  the  hope  of  mercy  set  before  us.  The  feast  is  pre- 
pared and  you  are  invited  freely  to  partake,  without  money  and  without 
price.  If  you  refuse  to  hearken,  you  must  perish  in  your  sins,  and  die 
eternally. 

4.  Think  of  the  peculiar  advantages  which  you  enjoy.  You  have 
means  of  grace  in  abundance,  line  upon  line,  and  precept  upon  precept; 
to  be  lost  amidst  such  advantages,  will  unspeakably  aggravate  the  doom. 
Matt.  xi.  23.  Incline  your  ear  therefore  and  come,  if  you  are  willing 
to  relinquish  every  self-righteous  claim,  and  to  give  up  all  for  Christ. 
Nothing  hinders  but  your  own  reluctance,  yet  you  must  either  come  to 
him  or  perish. 


397 


THE  LABOUR  AND  REWARD  OF  CHRISTIAN  LOVE. 

For  God  is  not  unrigJiteous,  to  forget  your  worlz  and  labour  of 
love,  which  ye  have  showed  towards  his  name,  in  that  ye  have  minis- 
tered to  the  saints,  and  do  minister. — Hebrews  vi.  10. 

The  defection  of  many  of  the  Hebrews  from  the  faith  of  the  gospel, 
induced  the  apostle  to  warn  them  of  the  danger  of  aposlacy,  ver.  1 — 8. 
But  while  ho  thus  speaks,  he  hopes  better  things  of  the  generality  of 
them,  and  things  which  accompany  salvation.  Great  gifts  and  illumi- 
nation may  exist  without  charily  or  love,  but  it  is  the  latter  only  that 
makes  us  real  christians,  and  has  the  promise  of  eternal  lile.  1  Cor. 
xiii.  1,  2.  It  is  not  merely  our  "  working"  and  "  labouring"  in  God's 
cause,  but  doing  it  all  for  "  love."  The  world  is  full  of  motion,  and  so 
is  the  church  ;  but  that  only  which  is  done  Irom  a  regard  to  the  name 
of  the  Lord  is  accepted  of  him. 

L  Noiice  the  description  given  of  christian  love. 

It  is  not  a  mere  affection  of  the  mind,  but  an  active  operative  princi- 
ple, directing  and  pervading  the  life  and  conduct — 

1.  Its  supreme  object  is  the  name  of  the  Lord,  which  it  seeks  to  glori- 
fy. God  has  made  himself  known  to  us  as  our  Creator;  this 
therefore  is  a  part  of  his  name,  and  the  heavens  declare  its  glory.  But 
in  the  gospel  especially  he  is  revealed  as  our  Redeemer,  and  his  glory 
is  seen  in  the  face  of  Jesus  (>hrist,  so  as  it  was  never  beheld  under  any 
other  manifestation  vv^hatever.  Love  to  the  divine  character  enters  into 
the  very  essence  of  true  religion.  If  we  conceive  of  God  only  as  full 
of  goodness  tovv-ards  us,  and  as  having  a  special  regard  to  our  interests, 
we  may  be  much  aftccted  by  it,  and  think  we  love  him  ;  yet  this  may  be 
no  more  than  what  Israel  felt  at  the  Red  Sea,  when  they  sung  his  praise, 
but  soon  forgot  his  works.  Truly  to  love  God  is  to  love  him  as  the 
holy,  the  just,  the  good.  Hence  so  much  is  made  of  "  the  name  of  the 
Lord"  in  the  psalms  of  David,  where  it  is  so  constantly  and  so  highly 
celebrated,  in  every  varied  form  of  speech.  'How  excellent  is  thy 
name  in  all  the  earth:  Not  unto  us,  but  unto  thy  name  be  glory:  Come 
magnify  the  Lord  with  me,  and  let  us  exalt  his  name  together  :  Let 
them  that  love  thv  name  say  conlinually,  the  Lord  be  magnified:  and 
blessed  be  his  glorious  name  for  ever  and  over.'  Love  to  the 
name  of  the  Lord  will  leel  attached  to  it,  whenever  it  is  impressed.  It 
is  inscribed  on  his  holy  law,  on  his  glorious  gospel,  on  his  worship,  on 
his  people:  these  therclbre  will  be  objects  of  supreme  affection.  The 
promotion  of  his  cause  in  the  world,  is  a  principal  means  of  exaliing 
and  glorifying  the  name  of  the  Lord:  this  therefore  will  attract  the!)eart 
of  a  true  believer,  and  cause  him  to  feel  a  deep  and  lasting  interest  in  it. 

2.  The  way  in  which  christian  love  shows  itself  is,  in  ministering  to 
the  saints.  Wherever  love  exists  it  will  manifest  itself  in  some 
way  or  other,  it  is  a  fire  that  will   break  out.     We  have  seen  the  love 

Vol.  II.         51 


398 

that  God  had  towards  us  in  the  gift  of  his  Son,  and  the  love  of  God  our 
Saviour  towards  nnan  has  also  appeared,  and  our  love  must  likewise  be 
made  manifest.  But  how  can  wo  express  our  love  to  God  ?  We  may- 
praise  and  adore  him,  but  we  cannot  benefit  him  ;  yet  as  love  delights 
in  communicating  itself  to  its  object,  we  may  give  him  our  hearts,  and 
'consecrate  our  all  to  his  service.  God  also  has  appointed  his  "  saints" 
to  be  'he  receivers  of  our  bounty,  and  he  takes  what  is  done  to  them  as 
done  to  himself.  Hence  in  "  ministering  "  to  them,  the  believing  He- 
brews are  said  to  have  "  showed  their  love  towards  his  name,"  At 
that  early  period  also  many  of  the  saints  were  pour,  and  therefore  needed 
the  compassion  of  their  brethren  ;  some  of  them  were  persecuted  and  op- 
pressed, and  others  visited  and  ministered  unto  them.  Many  of  them 
were  devoted  to  missionary  labours,  and  went  forth  to  evangelise  the 
nations;  others  who  did  not  preach,  accompanied  and  assisted  those  who 
did;  while  the  rest  manifested  their  love  by  helping  them  on  their  way, 
and  contributing  to  their  support.   3  John  6 — 8. 

3.  The  constancy  of  this  love  ;  they  not  only  ministered  to  the  saints, 
but  continued  still  to  minister.  Many  have  felt  a  love  to  God 
and  to  his  cause  for  a  time,  and  for  a  time  have  been  warm  in  their 
friendship  towards  his  people  ;  but  their  zeal  and  ardour  have  afterwards 
died  away.  There  was  a  time  when  they  seemed  willing  to  be  or  to  do 
any  thing,  if  they  could  but  serve  the  Lord  Christ;  yet  by  and  bye  they 
become  lukewarm  and  inditTerent,  and  ultimately  turn  their  backs  upon 
the  cause  of  God.  Gal.  iv.  15,  But  it  is  a  supreme  and  abiding  affec- 
tion that  God  regards,  and  this  only  has  the  promise  of  salvation. 
Matt.  X.  22.    Hfeb.  iii,  14. 

4.  The  energy  of  its  operations:  it  was  a  love  that  excited  both  to 
"work,"  and  to  "  labour."  The  latter  term  implies  more  than 
the  former,  denoting  the  pains  and  toils  in  which  love  is  ready  to  engage 
for  the  accomplishment  of  its  object.  There  are  some  who  appear  to  be 
very  well  affected  towards  the  cause  of  Christ,  but  are  unwilling  to  do 
any  thing  towards  its  support;  they  think  they  love  Christ,  and  hope 
to  be  saved  by  him.  But  let  them  beware  of  being  deceived,  and  that 
they  love  not  in  word  only,  but  in  deed  and  in  truth.  1  John  iii.  18. 
James  ii,  16,  17.  Genuine  love  Svill  work  and  labour  for  God, 
without  thinking  much  of  it.  It  will  keep  his  commandments,  and  not 
esteem  them  to  be  grievous.  1  John  v.  3.  The  love  of  Christ  will  in- 
duce us  to  labour  in  the  word  and  doctrine,  in  season  and  out  of  season, 
with  all  diligence  and  good  fidelity ;  or  if  not  engaged  in  the  ministry,  it 
will  render  us  desirous  of  assisting  by  everv  means  in  our  power  those 
who  are.  Our  secular  transactions  and  callings  in  life  will  also  form  a 
part  of  this  labour  of  love,  if  attended  to  with  a  view  to  the  glory  of 
God,  that  we  may  have  whereof  to  give  to  his  cause,  and  become  sub- 
servient to  its  advancement. 

II.  The  encouragement  given  to  the  exercise  of  this  love  :  "  God  is 
not  unrighteous  to  forget  your  work  and  labour  of  love." 

Men  often  forget  all  the  kindness  we  have  shown  them,  and  all  our 
labour  to  serve  them  ;  and  with  the  basest  ingratitude  return  us  evil  for 


399 

jTood.  But  God  will  not  be  unmindful  of  hia  servants,  nor  of  their  fee- 
blest efforts  to  promote  his  glory.  He  may  seem  indeed  to  forget,  by 
wilhholdin'T  his  blessing,  but  in  truth  he  will  not ;  the  work  of  failh  and 
the  labour  of  love  shall  not  go  unrewarded. 

When  it  is  said  that  God  is  not  "  unrighteous"  to  forget,  it  does  not 
mean  that  he  is  under  any  necessary  obligation  to  regard  our  services, 
or  that  salvation  either  is  or  can  be  of  works:  yet  it  supposes  that  his 
righteousness  is  some  way  concerned,  that  those  who  labour  for  him  in 
love  should  not  labour  in  vain.  It  is  also  a  righteous  thing  with  God 
to  recompense  his  troubled  and  persecuted  people  with  a  stale  of  eternal 
rest.     2  Thess.  i.  6,  7. 

The  truth  is,  that  God  regards  the  mediation  of  his  Son,  and  loves  to 
honour  it  by  rewarding  all  our  services  for  his  sake.  It  is  through  him 
thai  we  are  accepted,  and  that  all  we  do  is  accepted:  hence  only  it  be- 
comes  rewardable.  To  us  it  is  a  reward  of  grace;  but  being  bestowed 
for  Christ's  sake,  it  is  grace  manifested  in  a  way  of  righteousness, 

God  also  remembers  his  promises,  and  his  righteousness  is  engaged 
for  the  performance  of  them.  He  halh  prepared  for  them  that  love  him* 
what  eye  halh  not  seen,  nor  ear  heard,  neither  hath  entered  into  the 
heart  of  man.  In  particular  he  has  promised,  (1)  That  what  is  done 
for  him  shall  turn  to  our  account  at  the  last  day,  and  that  even  a  cup  of 
cold  water  shall  not  lose  its  reward.  (2)  The  Lord  has  promised  that 
all  our  labours  for  him  shall  turn  to  some  good  account,  even  in  this 
world.  His  servants  shall  not  labour  in  vain  ;  they  that  sow  in  tears 
shall  reap  in  joy,  and  the  good  they  endeavour  to  impart  to  others  shall 
return  into  their  own  bosom. 

Compare  then  the  condition  of  the  servants  of  God  with  that  of  the 
servants  of  sin,  and  their  wages  with  the  wages  of  iniquity.  Rom.  vi. 
22,  23. 

Let  us  also  see  to  it  that  our  love  bean  active  and  operative  prmciple, 
and  that  all  we  do  in  religion  be  from  affection  to  the  name  of  the  Lord, 
and  a  disinterested  concern  for  his  glory. 


NEARNESS  OF  THE  WAY  OF  SALVATION. 

Hearken  unto  me,  ye  stout  hearted,  that  are  far  from  righteous- 
ness. I  bring  near  my  righteousness :  it  shall  not  be  far  off,  and  my 
salvation  shall  not' tar'rij  ;  and  I  will  place  salvation  in  Zionfor  Is- 
rael mff  glory. — Isaiah  xlvi.  12,  1.3. 

The  cominc  of  Christ  was  so  great  an  object  in  the  esteem  of  the 
prophets,  ihat^hev  studied  their  own  predictions  of  it,  'searching  what, 
or  what  manner  of  time  the  Spirit  of  Christ  which  was  in  them  did  sig- 
nify, when  it  teslitied  beforehand  the  sufferings  of  Christ,  and  the  glory 
tha't  should  follow.'     And  when   Isaiah  comforted  God's  people,  in  the 


•  400 

prospect  of  their  captivity,  it  was  by  exhibiting  the  promise  of  the  Mes- 
siah :  ch.  xl.  1.  Now,  when  expostulating  with  idolaters,  he  brings 
forward  the  same  subject,  and  contrasts  God's  righteousness  with  their 
unrighteousness. 

I.  Enquire  into  the  import  of  the  word  "  righteousness,"  as  used  in 
this  connection. 

It  does  not  mean  a  divine  attribute,  properly  so  called,  for  that  would 
bs  a  consuming  fire.  It  is  rather  what  belongs  to  God's  "  salvation," 
and  liis  faithfulness  in  the  fulfilment  of  the  promise,  in  reference  to  the 
coming  of  Christ. 

When  the  term  is  applied  to  the  righteouness  which  is  of  the  law,  it 
relates  to  our  justification ;  and  had  we  been  innocent,  our  innocence 
would  have  been  our  righteousness,  and  God  would  have  accepted  and 
blessed  us  on  that  account,  Rom.  x.  5.  Deut.  vi.  25.  But  we  are  not 
so,  and  therefore  require  to  be  justified  "by  the  righteousness  of  another, 
or  we  could  not  be  justified  at  all.  Rom.  iii.  20.  As  this  righteousness 
is  that  of  another,  and  not  our  own  righteousness,  it  can  become  ours 
only  by  imputation,  or  being  placed  to  our  account ;  hence  it  is  that  we 
are  justified  by  faith,  and  not  by  the  works  of  the  law.  Acts  xiii.  39. 

This  is  the  righteousness  so  ofien  alluded  to  in  the  Old  Testament,  as 
the  righteousness  of  the  God  of  our  salvation.  Psal.  xxiv.  5.  Isai.  xlv. 
21 — 25.  Jer.  xxiii.  6.  Dan.  ix.  24.  This  also  is  the  righteousness  so 
much  insisted  on  in  the  New  Testament,  as  that  for  which  a  sinner  is 
accepted  of  God,  and  on  which  Paul  exclusively  relied  for  his  justifica- 
tion. Rom.  iii.  21—26.  v.  19.  Phil,  iii,  8. 

If  it  be  asked,  why  '  faith'  is  said  to  be  'counted  for  righteousness  ;' 
the  answer  is,  that  faith  is  not  reckoned  on  account  of  any  intrinsic  ex- 
cellence which  it  possesses,  for  if  it  were,  our  justification  would  still  be 
by  works;  but  on  account  of  the  relation  it  bears  to  its  object  ;  that  is, 
we  are  justified  for  his  sake  in  whom  we  believe.  In  the  same  sense, 
faith  is  said  to  have  made  men  whole,  because  the  virtue,  though  derived 
from  Christ,  came  through  believing.  Mark  v.  34.  Luke  xviii.  42. 

The  obedience  of  Christ  is  that  which  every  believer  pleads  in  his  ap- 
proaches to  God,  and  it  is  that  which  God  has  an  immediate  respect  to, 
in  the  bestowment  of  all  spiritual  blessings.  Ephes.  i.  3,  4. 

II.  In  what  respects  may  it  be  said  that  God  "  brings  near  his  right- 
eousness." 

It  may  refer  to  the  nearness  of  the  time  in  which  it  should  actually  be 
wrought  out.  The  following  things  may  also  be  noticed  on  this  sub- 
ject—- 

1.  This  righteousness  was  wrought  out  before,  our  eyes,  or  under  the 
immediate  notice  of  mankind,  in  the  life  and  character  of  the  incarnate 
Saviour.  The  audible  witness  of  the  Father  at  our  Lord's  baptism,  was 
designed  to  draw  attention  to  the  subject.  It  was  for  this  end  that  the 
Word  was  made  flesh,  and  dwelt  amongst  us.  If  an  angel  had  under- 
taken to  fulfil  the  law  for  us,  he  might  have  been  invisible;  or  if  the 


401 

Son  of  God  had  not  been  really  incarnate,  we  might  have  scon  nothing 
of  the  transaction.  But  he  was  in  the  world,  and  though  the  world  knew 
him  not,  yet  some  beheld  his  glory,  and  all  testified  of  his  immaculate 
purity  and  righteousness. 

2.  It  is  also  proclaimed  in  our  hearing,  by  the  preaching  of  the  gos- 
pel. It  was  first  brought  near  to  the  Jews,  by  the  beginning  of  the  gos- 
pel at  Jerusalem  ;  and  afterwards  this  righteousness  was  fully  sot  before 
the  gentiles,  as  God's  method  of  justifying  the  ungodly.  Luke  xxiv.  47. 
Rom.  iii.  25,  26. 

3.  It  is  especially  presented  for  our  acceptance,  in  the  invitations  of 
the  gospel,  and  is  in  effect  the  substance  of  the  apostolic  ministry.  2  Cor. 
V.  19 — 21.  The  setting  forth  of  Christ's  righteousness,  as  the  means 
of  our  justification  with  God,  Is  the  hand  divine  stretched  out  to  save  a 
sinking  world. 

4.  God's  righteousness  is  brought  near,  in  that  it  is  every  where 
placed  within  the  reach  of  faith.  Whatever  be  the  nation,  the  charac- 
ter, or  the  condition  of  the  sinner,  it  is  near  at  hand.  No  circuitous 
methods  are  required,  it  meets  all  the  wants  of  the  sinner  at  once;  it  is 
only  to  look  and  live,  to  believe  and  be  saved.  It  was  a  commendation 
of  God's  law,  that  those  to  whom  it  was  delivered  might  know  and  un- 
derstand it  as  clearly,  as  if  they  had  gone  to  heaven  for  instruction. 
Deut.  XXX.  11 — 14.  The  apostle  uses  the  same  language  in  reference 
to  the  gospel,  that  it  is  too  clear  and  decisive  not  to  be  understood.  Rom. 
X.  6 — 9.  Man's  ways  are  circuitous  for  the  justification  of  a  sinner; 
he  proposes  a  train  of  virtuous  actions,  which  may  issue  in  virtuous 
habits,  together  with  a  farrago  of  penances,  pilgrimages,  and  good  works. 
But  God's  way  is  near  at  hand  :  its  language  is.  Behold  the  Lamb  of 
God  that  taketh  away  the  sin  of  the  world:  Whosoever  call  upon  the 
name  of  the  Lord  shall  be  saved.  In  whatever  condition  the  sinner 
may  be  placed,  if  in  exile  like  Jonah,  and  far  from  the  means  of  grace, 
he  may  look  towards  the  holy  temple,  and  find  mercy  with  the  Lord. 

III.  For  what  purpose  is  this  declaration  made  to  the  "  stout-hearted," 
and  such  as  are  "  far  from  righteousness." 

This  description  of  a  hardened  and  careless  state  of  mind,  not  only 
includes  the  openly  profane,  but  all  unbelievers,  and  self-righteous  charac- 
ters. To  them  the  alarm  is  given,  as  to  persons  on  the  very  brink  of 
destruction;  and  they  are  invited  to  "  hearken"  to  the  voice  of  God. 

1.  It  might  be  hoped  that  love  and  mercy  would  melt  those  who  were 
not  deterred  by  judgments.  Think  then,  you  that  are  taking  the  king- 
dom of  darkness  by  violence,  think  of  what  Christ  has  done  and  suffered  ; 
and  what  a  message  God  is  now  sending  to  you  ! 

2.  If  the  exhibition  of  so  much  mercy  do  not  melt  our  hearts,  the 
impenitent  and  unbelieving  shall  be  made  to  know  that  the  kingdom  of 
heaven  is  indeed  come  near  unto  them.  Luke  x.  11.  You  have  heard 
of  the  loving-kindness  of  God  our  Saviour,  and  seen  the  effects  of  the 
gospel  in  some  around  you ;  take  heed  then,  and  beware  that  you  do 
not  reject  it,  lest  your  bands  be  made  strong,  and  ye  be  left  to  wonder 
and  perish.  Isai.  xxviii.  22.  Acts  xiii.  41.  2  Cor.  ii.  15,  16. 


402 

(1)  Near  as  God  has  brought  his  salvation  to  us,  it  is  not  within  the 
reacli  of  an  unbelieving  heart.  Nothing  but  faith  can  give  us  an  interest 
in  it,  and  without  this  we  must  inevitably  perish.  John  iii.  18. 

(^)  From  the  doctrine  of  the  text  it  evidently  appears,  that  all  who 
are  saved,  are  saved  by  grace  only.  They  have  no  righteousness  of 
their  own  to  glory  in,  but  must  be  wholly  indebted  to  the  righteousness 
of  another,  i  Cor.  i.  30,  31. 


THE  CHRISTIAN'S  TRIUMPH  OVER  THE  ILLS  OF  LIFE. 

My  brethren,  count  it  all  joy  when  ye  fall  into  divers  temptations. — 

James  i.  2. 

The  Jewish  converts  to  whom  this  epistle  was  addressed,  were  ex- 
posed to  a  great  variety  of  sufTerings  and  trials;  and  though  our  out- 
ward circumstances  may  differ  materially  from  theirs,  the  same  comfort 
and  advice  given  to  them,  may  with  equal  propriety  be  applied  to  us. 

I.  Consider  how  believers  are  in  danger  of  falling  into  divers  tempta- 
tions. 

The  word  "  temptation  "  generally  means,  whatever  has  a  tendency 
to  lead  us  into  evil,  to  allure  and  draw  aside  our  hearts  from  God.  But 
in  the  text  it  denotes  any  kind  of  trial,  or  whatever  is  grievous,  and 
difficult  to  be  borne.  Temptations  of  the  former  description  try  our 
purity,  the  latter  our  patience,  and  both  of  them  our  love  to  God. 

"  Divers  temptations''  include  various  sorts  of  trial,  all  of  which  tend 
to  put  our  virtue  to  the  test.  Thus  '  God  did  tempt  Abraham,'  or  tried 
and  proved  him,  by  the  various  ills  which  befel  him  in  life. 

Let  us  notice  then  some  of  those  temptations  or  trials,  by  which  God 
may  intend  to  prove  and  to  try  our  hearts  towards  him. 

1.  Poverty  and  ajjiiction  are  among  the  evils  of  the  present  life.  At 
first  conversion  we  are  ready  to  think,  if  God  would  but  give  us  an  in- 
terest in  his  salvation,  we  should  be  ready  to  endure  any  kind  of  afflic- 
tion for  his  sake.  He  will  therefore  try  our  love  towards  him,  by  suffer- 
ing such  things  to  befal  us.  If  afflictions  be  threatening  and  severe, 
they  try  our  hope,  as  the  approach  of  the  enemy  tries  the  courage  of  the 
soldier.  If  long  continued,  they  try  our  hope  less,  and  our  patience 
more. 

2.  The  loss  of  friends  and  earthly  comforts,  is  another  means  by 
which  God  tries  the  hearts  of  his  people.  It  is  not  so  great  a  trial  to 
be  destitute  of  certain  comforts,  as  to  be  deprived  of  them  after  we  have 
enjoyed  them.  It  was  thus  that  God  tried  Abraham,  in  requiring  him 
to  sacrifice  the  son  whom  he  loved  ;  and  Job,  in  taking  away  all  liis 
children  and  friends,  ail  his  worldly  substance,  and  bringing  him  to  tho 
very  dust,  after  he  had  known  better  days,  and  possessed  all  that  heart 
could  wish. 


403 

3.  Worlcllt/ prosperity  Cumshes  a  \emp\n[]on,  Crom  which  few  men 
have  escaped  with  honour.  Nothing  tries  character  more,  or  aflbrds  a 
stronger  proof  of  the  dcceitfuhiess  and  depravity  of  the  humnn  heart. 
How  many,  when  they  had  much  less  of  tlie  world  than  now,  used  to 
think  what  good  they  would  do,  if  they  had  it  in  their  power.  But 
when  God  has  tried  the  sincerity  of  their  love,  by  giving  them  the  op- 
portunity of  serving  his  righteous  cause,  and  the  general  interests  of 
benevolence,  what  has  been  the  result  ? 

4.  Persecution  and  reproach  for  Christ's  sake,  were  a  great  temp- 
tation in  the  early  ages  of  the  church,  and  by  this  the  faith  o(  mullitudes 
was  severt'ly  tried.  This  was  the  fan  in  Christ's  hand,  by  which  he 
cleansed  his  floor;  and  though  the  fury  of  the  storm  has  ceased,  there 
is  enough  remaiuir)g  to  put  tiur  ("aith  and  patience  to  the  test. 

5.  The  prevalence  of  pernicious  principles  is  another  great  templa- 
tion,  permitted  for  the  trir.l  of  our  love  to  (Jhri.st.  Those  false  doctrines 
which  strike  at  the  character  and  government  of  God,  the  deity  and 
atonement  of  Christ,  the  iVeeness  and  riches  of  his  grace,  will  serve  to 
prove  whether  we  be  of  God,  or  have  received  the  spirit  which  is  of  the 
world. 

6.  Divisions  and  dissensions  among  professing  christians,  are  often 
permitted  to  try  our  love  to  Christ  and  his  cause.  At  such  times  it  is 
too  often  seen  how  little  of  this  principle  exists,  and  how  ready  some 
are  to  go  back  again  to  the  world,  when  occasions  of  this  kind  present 
themselves.  But  true  religion  bears  a  very  diflen.nt  character.  Paul 
and  Barnabas  could  not  labour  together,  but  each  continued  in  his  own 
sphere  to  serve  the  Lord  Christ. 

These  are  some  of  the  temptations  by  which  the  Lord  tries  and  proves 
the  hearts  of  his  people.  Oftentimes  also  by  affording  them  the  oppor- 
tunity of  gratifying  their  evil  propensi/ies,  their  covetousness  or  revenge, 
their  worldly  or  sensual  inclinations.  Here  it  is  that  our  self-denial  and 
love  are  tried. 

By  "  falling  "  into  these  temptations  is  not  meant  our  falling  into  sin, 
but  falling  into  trouble,  or  into  such  circumstances  as  tend  to  try  the  re- 
ality, as  well  as  the  degree  of  our  religion. 

II.  Consider  how  these  things  afford  matter  of  joy,  and  of  holy 
triumph. 

It  had  been  much  if  wc  had  only  been  required  to  rejoice,  notwithstand- 
ing the  various  trials  of  life;  but  it  is  far  more  that  wc  are  encouraged 
to  rejoice  in  them,  and  on  that  very  account,  especially  as  it  is  the  de- 
sign of  God  to  afl^ict  us,  by  bringing  us  into  such  circumstances.  1.  Pet. 
i.  6.  Nor  are  we  to  "count  it  all  joy  "  when  wc  meet  only  with  one  or 
two  trials,  but  when  a  host  come  against  ns,  and  we  "  fall  into  divers 
temptations." 

It  is  allowed  indeed,  that  times  of  trouble  and  distress  call  us  to 
mourning  and  humiliation,  but  even  then  our  sorrow  must  be  mixed  with 
joy.  In  one  view  the  trials  of  life  call  for  mourning,  and  in  another 
they  furnish  matter  for  joy  and  exultation. 

1.  Because  they  afford  an  opportunity  of  proving  our  love  to  Christ 


404 

and  his  cause,  and  of  gaining  the  greatest  victory  and  triumph.  By 
conlentment  in  poverty,  by  patience  in  suffering,  by  submission  under 
losses,  by  firmness  in  persecution,  by  unshaken  attachment  to  the  truth 
amidst  the  aboundings  of  error,  by  self-denial  and  giving  up  our  own 
interest  and  inclination,  we  give  the  fullest  evidence  of  oiir  love  to 
Christ,  and  are  made  to  possess  the  deepest  sense  of  it  in  our  own  hearts. 
It  was  on  this  account  that  primitive  christians  enjoyed  so  much  spiritual 
comfort,  and  possessed  such  a  degree  of  confidence,  as  to  the  reality  of 
their  own  religion. 

2.  The  efj-'eetfi  ■produced  by  all  our  present  trials,  furnish  another 
source  of  joy  and  triumph,  ver.  3.  They  tend  to  promote  the  exercise 
of  patience,  and  patience  experience,  and  experience  hope,  Rom.  v.  3. 
It  is  by  trials  and  temptations  that  we  become  better  acquainted  with 
ourselves,  are  made  to  know  more  of  God,  more  of  Christ  and  his  sal- 
vation, and  to  know  these  things  more  experimentally.  Indeed  we 
should  have  no  proper  knowledge  of  these  subjects  without  them. 

3.  The  fruit  they  will  yield  to  us  in  the  world  to  come.  Here  they 
tend  to  wean  us  from  the  world,  and  make  us  long  for  heaven,  and  will 
render  heaven  the  sweeter  to  us  at  last.  Oh  then,  with  what  pleasure 
will  the  weary  pilgrim  find  himself  at  home  and  at  rest.  With  what  joy 
will  the  tried  and  tempted  soul  retire  at  last  from  the  scene  of  all  his 
conflicts  and  of  all  his  woes!  The  recollection  of  all  the  pains  and 
fears,  of  all  the  temptations  and  sorrows,  endured  in  the  present  life, 
will  swell  the  triumph  and  the  joy. 

EEFLECTIOT^S. 

(1)  Of  what  importance  then  is  it  to  possess  a  principle  of  genuine 
religion,  to  have  our  hearts  right  in  the  sight  of  God.  Otherwise  the 
trials  of  life  will  only  tend  to  prove  our  hypocrisy,  and  sink  us  deeper 
into  condemnation. 

(2)  We  hence  iearn  also  the  great  advantages  of  true  religion,  by 
what  it  is  able  to  do  lor  us.  It  can  convert  the  ills  of  life  into  real  good, 
and  turn  all  our  sorrows  into  solid  and  everlasting  joy. 


DEATH  AND  JUDGMENT. 

^nd  as  it  is  appointed  unto  men  once  to  die,  but  after  this  the  judg- 
ment;  so  Christ  was  once  offered  to  bear  the  si)is  of  many ;  and  unto 
them  that  look  for  him  shall  he  appear  the  second  time,  without  sin, 
unto  salvation. — Hebrews  ix.  27,  28. 

The  appointment  of  death,  and  of  a  future  judgment,  may  be  under- 
stood in  two  senses.  It  is  the  sentence  of  the  Lawgiver,  prior  to  all 
consideration  of  the  mediation  of  Christ ;  and  it  is,  also  the  irreversible 
decree  of  heaven,  notwithstanding  that  mediation. 


405 

In  the  former  sense  it  is  the  penal  effect  of  sin,  or  the  doom  passed 
upon  apostate  man.  It  is  the  sentence  of  (iod's  law  a<iainst  a  rebel 
world;  and  considered  as  such,  it  is  reversible,  as  is  the  entire  cur^e  and 
condemnation  of  the  law.  In  the  latier  sense  it  is  an  irrevoiable  decree, 
which  subjects  us  to  corruption,  and  to  an  appenrance  before  Ciod  in 
judgment,  jti  this  view  the  righteous  and  the  wicUed  are  alike  under  it, 
notwithstanding  the  sacrifice  and  mediation  of  Christ. 

It  is  in  the  first  sense  that  the  text  is  to  be  understood,  for  it  is  not 
what  actually  takes  place  on  all  mankind,  but  that  from  which  we  are 
delivered  by  the  death  of  Christ,  that  is  here  intend'd.  We  are  not  de- 
livered from  death  itself,  nor  are  we  exempt  from  an  ap[)earance  at  the 
future  judgment ;  but  believers  are  delivered  from  the  penal  effects  of 
death,  by  the  mediation  of  Christ. 

I.  Consider  the  awful  doom  here  passed  upon  all  mankind,  and  that 
is  to  die,  and  appear  before  God  in  judgment. 

We  may  conceive  in  some  measure  what  death  and  judgment  would 
have  been  to  us  all,  by  considering  what  it  actually  is  to  those  who  die 
in  their  sins.  Think  what  death  must  have  been  to  the  inhabitants  of 
the  old  world,  to  Sodomand  Gomorrah,  to  Korah  and  his  company,  to 
Saul,  to  Belshazzer,  and  Judas.  This  for  substance  is  the  doom  which 
lies  upon  the  human  race. 

There  are  two  circumstances  in  particular,  which  render  the  death  of 
those  who  die  in  their  sins  so  very  awful — 

1.  That  it  is  attended  with  the  loss  of  all  things.  Their  portion  being 
wholly  in  this  world,  their  all  is  gone  at  death,  and  gone  for  ever. 
There  is  a  total  extinction  of  good :  all  natural  enjoyments,  and  all  sin- 
ful ones,  are  for  ever  fled,  even  though  wickedness  itself  will  be  inherent 
throughout  the  whole  of  their  exislenr-e. 

2.  They  die  under  a  load  of  guilt,  that  sinks  them  lower  than  the 
grave.  If  ye  die  in  your  sins,  said  our  Lord,  whither  I  go  ye  cannot 
come.  Under  the  law  the  sins  of  men  were  transferred  as  it  were  to 
the  sacrifice,  on  which  the  ofl^erer  laid  his  hand  ;  and  if  our  sins  be  not 
transferred  to  Christ,  that  Lamb  of  God  that  taketh  away  the  sins  of  the 
world,  they  must  lie  upon  our  head  when  we  come  to  die.  How  un- 
speakably awful  to  die  in  such  a  stale,  and  to  appear  before  God  in  judg- 
ment with  all  our  guilt  unpardoned! 

But  this  is  not  all :  the  awful  doom  passed  upon  mankind  exposes  us 
to  a  Judgment  to  come. 

Death  is  not  a  going  out  of  existence,  it  is  the  passage  only  to  an  un- 
seen and  eternal  world.  We  are  accountable  creatures,  and  must  give 
account  of  all  that  is  done  in  the  body,  unless  we  obtain  forgiveness 
through  the  blood  of  Christ.  Thus  it  must  have  been  to  all,  but  for 
the  mediation  of  Christ,  and  will  be  so  to  us,  unless  we  be  found  in  him. 

Three  things  in  particular  tend  to  infuse  a  solemn  dread,  respecting 
the  judgment  of  the  great  day — 

1.  it  is  a  judgment  that  takes  cognizance  of  the  heart.  All  imposi- 
tion will  be  at  an  end ;  no  hypocrisy,  no  disguise  can  screen  us,  for  God 
is  judge  himself. 

Vol.  II.         52 


406 

2.  The  character  of  the  Judge,  is  another  alarming  thought.  One 
that  is  omniscient,  almighty,  and  alvvise ;  against  whose  infinite  author- 
ity every  sin  has  been  committed,  and  at  whose  presence  the  heavens 
shall  pass  away. 

3.  The  importance  of  the  decision.  It  will  be  final  and  irreversible, 
from  which  there  is  no  appeal.  Such  will  be  the  case  of  sinners,  on 
whom  the  sentence  of  the  law  is  executed  ;  and  must  have  been  the 
case  with  all  mankind,  but  for  the  mediation  of  Christ. 

II.  The  relief  provided  by  the  gospel,  against  this  tremendous  sen- 
tence, ver.  28.  "So  Christ  was  once  offered  to  bear  the  sins  of  many  ; 
and  unto  ihem  that  look  for  him  shall  he  appear  the  second  time,  with- 
out sin  unto  salvation." 

Having  become  the  substitute  of  all  that  believe  in  him,  by  bearing 
their  sins  in  his  own  body  on  the  tree  ;  he  will  become  their  substitute 
in  the  last  day,  not  by  exempting  them  from  death  and  judgment,  but  by 
delivering  them  from  the  curse  and  wrath  of  God. 

1.  It  is  through  Christ's  dying  for  us,  that  we  are  delivered  from  the 
sting  of  death.  The  sting  of  death  is  sifi,  which  Christ  hath  removed, 
by  being  made  a  curse  for  us.  As  the  sacrifice  bore  away  the  sins  of 
the  people  under  the  law,  so  the  sacrifice  of  Christ  has  taken  away  the 
sins  of  those  who  believe  in  him.  Death  therefore  now  becomes  a  bless- 
ing to  them,  instead  of  a  curse  ;  and  is  hence  called  a  '  sleeping  in  Jesus, 
a  departure,  and  a  putting  off  the  earthly  tabernacle.'  Hence  also  chris- 
tians have  triumphed  over  death,  in  its  most  terrific  forms.  Death  was 
originally  under  the  power  of  Satan  ;  it  now  becomes  the  servant  of 
Christ,  and  of  his  people ;  for  to  him  belong  the  keys  of  hell  and 
death. 

2.  It  will  be  through  his  appearance  in  our  favour  at  the  last  day, 
ihaX  judgment  will  be  divested  of  its  terrors.  The  condemning  sentence 
of  the  Lawgiver  will  by  him  be  reversed,  and  he  will  appear  as  the  Ad- 
vbcate  to  plead  our  cause. 

(1)  On  his  first  appearance  he  came  to  bear  our  sins:  now  he  will 
come  "  without  sin."  The  sacrifice  once  offered  for  the  sins  of  many, 
will  for  ever  perfect  them  that  are  sanctified,  and  there  will  be  no  need 
of  any  more  sacrifice.  The  ends  of  justice  are  fully  answered ;  and 
having  died  for  sin  once,  he  dieth  no  more. 

(2)  To  complete  the  salvation  of  his  people,  will  be  one  great  object 
of  his  second  coming.  He  will  redeem  their  bodies  from  the  grave,  will 
raise  them  incorruptible,  and  deliver  both  body  and  soul  from  condem- 
nation.  The  challenge  will  then  be  given,  •  Who  shall  lay  any  thing  to 
the  charge  of  God's  elect?' 

(3)  All  this  is  to  those,  and  those  only,  who  look  for  his  appearing. 
2  Tim.  iv.  8.  No  others  will  have  any  part  in  him,  for  he  shall  at  the 
same  time  come  to  take  vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ.  2  Thess.  i.  8, 

As  Christ  is  the  only  refuge  at  death,  and  in  the  day  of  judgment, 
how  important  is  it  that  we  flee  to  him  before  the  summons  comes. 


407 


EFFECTS  OF  THE  GOSPEL  ON  OPPOSITE  CHARACTERS. 

He  hath  filled  the  hungry  with  good  things,  and  the  rich  he  hath  sent 
empty  away. — Luke  i.  53. 

This  is  part  of  the  song  of  Mary,  on  her  first  interview  with  Elizabeth, 
and  which  is  distinguished  by  some  of  the  loftiest  strains  of  sacred  po- 
etry, ver.  46 — 53,  The  holy  Virgin  enlarges  on  a  principle  which  is 
seen  in  the  general  administration  of  providence,  and  which  was  now 
carried  into  etfect  by  the  birth  of  Christ.  God  had  thereby  '  put  down 
the  mighty  from  their  seats,  and  exalted  them  of  low  degree.'  This 
principle  also  which  characterized  the  birth  of  Christ,  is  exemplified  in 
many  of  God's  proceedings.  It  is  especially  his  design  with  respect  to 
Christ,  to  exalt  the  lowly,  and  to  abase  the  proud  ;  to  fill  the  hungry, 
and  to  send  the  rich  empty  away.  Thus  indeed  it  was  foretold,  that 
every  valley  should  be  exalted,  and  every  mountain  and  hill  be  made 
low.  Isai.  xl.  4. 

I.  Consider  the  opposite  characters  referred  to  in  the  text. 

1.  The  "  hungry"  being  contrasted  with  the  "  rich,"  determines  it  to 
mean  the  same  as  poor  and  needy,  or  destitute ;  and  this  is  the  charac- 
ter which  God  delights  to  bless,  to  comfort  and  revive.  Isai.  Ivii.  15. 

2.  The  terms  are  properly  descriptive  of  worldly  circumstances  ;  and 
it  was  true  of  Mary  and  her  family,  that  they  were  poor  people.  It  is 
also  generally  true,  that  Christ's  coming  was  a  blessing  to  the  poor;  the 
great  men  of  the  earth  were  none  the  better  for  it,  but  were  sent  empty 
away.  Jam.  ii.  5.  Yet  this  is  not  the  full  meaning  of  the  words,  for 
there  are  many  unbelieving  poor,  and  some  among  the  rich  that  are 
called.  1  Cor.  i.  26. 

3.  When  the  terms  are  used  spiritually,  they  denote  the  real  condi- 
tion of  men,  or  what  they  are  in  the  sight  of  God.  In  this  case  the 
terms  are  reversed :  sinners  are  poor  and  wretched,  and  believers  are 
rich  in  faith  and  hope.   Rev.  iii.  17. 

4.  They  express  what  men  arc  in  their  own  esteem,  as  emptied  of 
self,  and  become  poor  and  needy,  hungry  and  destitute ;  while  those 
who  are  full  of  their  own  sufliciency,  are  rich  in  their  own  eyes,  and 
need  nothing.  The  former  are  sick,  and  require  to  be  healed;  the  lat- 
ter are  whole,  and  need  no  physician.  The  former  are  destitute  of 
wisdom,  righteousness,  and  strength  ;  and  go  to  God  as  empty,  that  they 
may  be  filled.  The  others  also  go  to  God,  but  it  is  in  the  spirit  of  the 
Pharisee,  and  not  that  of  the  publican.  Luke  xviii.  11. 

II.  The  different  treatment  they  receive  in  their  approaches  to  God  : 
the  one  are  "  filled  with  good  things,"  and  the  other  are  "  sent  empty 
away." 

It  is  supposed  that  they  both  attend  the  Lord's  house,  and  come  to 


408 

the  gospel  feast ;  but  the  one  is  filled,  and  the  other  is  sent  away  with 
noihinii. 

1.  We  may  see  this  exenriplified  in  regard  to  prayer.  But 
few  who  attend  the  gospel  are  free  from  a  spirit  of  self  sufficiency,  and 
many  of  this  description  join  in  the  duly  of  prayer  :  but  see  the  differ- 
ence. The  convictions  of  the  penitent  have  emptied  him  of  all  his  self- 
sufficiency  :  he  once  thought  oC  mending  his  ways,  and  commending 
himself  to  God,  hut  a  view  of  the  spirituality  oftlie  law  has  annihilated 
all  his  hopes  at  once.  He  had  ho[)ed  at  least  by  amendirient  and  by 
duties,  to  do  something  for  the  better;  instead  of  which  he  grew  worse. 
All  his  resolutions  and  strivings  have  only  sunk  him  deeper  in  the  mire; 
he  feels  that  he  has  no  hope,  no  help  in  himself;  and  now,  none  but  the 
Lord  can  save  him.  His  language  is,  '  Lord  help  me:  God  be  merci- 
ful to  me  a  sinner.'  This  then  is  the  time  of  love;  and  when  he  has 
nothing  to  pay,  the  Lord  forgives  him  all.  Now  the  good  news  of  the 
gospel  is  truly  welcome;  salvation  by  grace,  and  for  Christ's  sake,  is 
ail  he  desires.  In  Christ  he  finds  enough  to  supply  all  his  wants,  and 
he  goes  away  from  the  mercy  seat  full  of  hope,  and  joy,  and   peace. 

But  here  is  another,  who  though  he  has  felt  much,  and  tried 
to  do  something,  and  often  failed,  yet  still  hopes  for  the  blessing  of  God 
on  his  good  endeavours.  Some  of  his  vows  have  been  broken,  but  he 
will  renew  them  ;  temptations  have  prevailed  against  him,  but  he  will 
take  more  care  in  future.  The  bricks  are  fallen  down,  but  he  will  build 
with  hewn  stone.  Isai.  ix.  10.  But  this  man  is  still  a  Pharisee,  and 
God  will  send  him  empty  away.  There  is  nothing  in  the  gospel  for 
him,  nothing  that  suits  his  taste.  Mercy  is  provided  for  the  guilty  and 
the  miserable,  help  is  provided  for  the  helpless,  and  a  Saviour  for  the 
lost:   but  he  is  rich  and  full,  and  feels  his  need  of  nothing. 

2.  In  reading  the  Scriptures,  we  shall  also  see  the  truth  of  the  text 
exemplified.  One  reads  the  word  of  God  that  he  may  under- 
stand and  obey,  that  he  may  find  the  good  way  and  walk  therein.  Jer. 
vi.  16.  He  does  so,  and  finds  rest  to  his  soul.  Another  comes 
to  read  or  hear  the  word,  full  of  his  own  wisdom,  it  may  be  to  find 
fault,  and  gets  confirmed  in  his  prejudice  and  unbelief.  Prov.  xiv.  6. 
He  reads,  but  finds  nothing,  and  is  sent  empty  away.  Matt.  xiii.  14. 

3.  Both  these  opposite  characters  attend  upon  public  ordinances,  but 
in  a  very  different  way,  and  for  different  purposes.  Plere  the 
poor  and  needy  comes  hungering  for  the  bread  of  life;  he  comes  to  be 
fed,  and  is  filled  with  good  things.  The  gospel  is  food  for  his  soul,  and 
so  coming  he  finds  what  he  wants ;  some  text  is  explained,  some  pro- 
mise is  applied,  that  is  peculiarly  applicable  to  his  circumstances. 
Another,  fijll  of  himself,  comes  to  public  worship,  but  overlooks  the 
good;  he  dwells  upon  the  manner,  and  forgets  the  matter;  the  least 
improprietjr  of  speech  or  attitude  spoils  his  opportunity,  and  he  is  sent 
empty  away, 

4.  In  appearing  before  the  last  tribunal,  the  very  same  principle  will 
be  exemplified.  Believers  will  appear  in  the  spirit  of  meekness 
and  lowliness,  desiring  to  be  found  in  Christ;  and  when  they  come  to 
die,  they  think  of  nothing  but  him.  They  shall  accordingly  be  found 
in  him,  and  shall  receive  at  his  hands  the  gift  of  eternal  life. 


409 

The  others  come  with  vain  expectations,  pleading  their  good  deeds,  and 
forgetting  iheir  defects.  '  Lord,  when  saw  we  thee  hungry,  and  did  not 
feed  thee?  In  thy  name  we  have  done  many  wonderful  'works.'  But 
his  answer  will  be,  Depart  from  me  :  I  never  knew  you  ! 

(1)  All  true  religion  begins  with  the  knowledge  of  ourselves,  and 
being  em|)tied  of  our  own  sufficiency  ;  and  there  is  no  coming  to  a  sav- 
ing  acquaintance  with  Christ  in  any  oiher  way. 

(2)  Yet  it  is  not  this,  nor  any  thing  in  us,  that  warrants  our  coming 
to  Christ.  Invitations  are  addressed  to  sinners  as  such,  irrespective  of 
any  qualification;  but  without  a  spirit  of  lowliness  and  self-abasement, 
we  shall  never  come,  and  the  invitations  will  be  addressed  to  us  in  vain. 


SOURCES  OF  HOPE  IN  THE  DAY  OF  TROUBLE. 

Oh  Lord,  my  strength,  and  my  fortress,  and  my  refuge  in  the  day 
of  affliction,  the  gentiles  shall  come  unto  thee  from  the  ends  of  the 
earth,  and  shall  say.  Surely  our  fathers  have  inherited  lies,  vanity, 
and  things  wherein  there  is  no  profit. — Jeremiah  xvi.  19. 

This  whole  chapter  is  full  of  grief  and  sorrow,  and  full  of  woes  and 
threalenings  against  Jerusalem.  The  prophet  describes  the  calamities 
that  were  coming  upon  the  nation,  together  with  their  causes,  and  then 
concludes  with  the  prayer  in  the  text,  ver.  10 — 19. 

I.  Attend  to  a  few  explanatory  remarks. 

1.  The  day  of  affliction  here  means  the  day  of  Jerusalem's  destruc- 
tion by  the  Chaldeans,  and  this  was  to  Jeremiah  a  day  of  sore  calamity. 
He  loved  his  country,  but  most  of  all  the  city  of  God  ;  and  in  the  pros- 
pect of  its  destruction  he  felt  as  Moses  did,  when  he  pleaded  for  Israel 
saymg, 'And  what  wilt  thou  do  unto  thy  great  name?'  This  is  the 
true  spirit  of  religion,  manifesting  itself  in  a  supreme  concern  for  God's 
righteous  cause,  and  feeling  a  tender  interest  in  the  welfare  of  those  who 
are  unconcerned  about  themselves.  Thus  Christ  felt  for  Jerusalem,  and 
Paul  for  his  unbelieving  countrymen. 

2.  The  day  of  allliction,  whether  public  or  private,  led  the  prophet 
to  earnest  prayer;  and  he  pours  out  his  soul  before  God  as  "his 
strength,  his  fortress,  and  his  refuge."  These  are  all  military  terms, 
and  well  adapted  to  the  exigencies  which  the  prophet  had  in  view. 
"  Strength  "  is  necessary  to  fit  us  for  warfare,  a  "  fortress"  to  flee  to 
when  defeated  by  the  enemy,  and  a  "  refuge"  when  driven  away  like 
the  Benjamites  into  the  rock  Rimmon.  God  is  a  refuge  when  all  other 
helps  fail :  happy  those  who  flee  to  him  to  hide  themselves  in  times  of 
trouble.  Psal.  xxvii.  5. 

3.  Viewing  his  own  country  as  going  to  ruin  and  desolation,  the  pro- 


410 

phet  mentions  the  conversion  of  the  gentiles,  as  affording  him  relief 
and  comfort  in  the  day  of  his  calamity.  (1)  Because  the  con- 

version of  the  gentiles  would  tend  to  keep  alive  the  interests  of  religion, 
and  God's  cause  shall  not  sink,  come  what  will.  If  it  declines  in  one 
place,  it  shall  revive  in  another;  and  if  the  Jews  cease  to  serve  him,  he 
will  have  a  people  from  among  the  gentiles.  Rom.  ix.  26.  (2)  He 

mentions  the  calling  of  the  gentiles  as  a  reproof  to  his  own  nation,  and 
to  provoke  them  to  jealousy,  as  Paul  did  in  his  day.  Rom.  x.  19.  xi. 
11 — 14.  The  Jews  in  Jeremiah's  time  were  going  off  to  that  very  idola- 
try of  which  the  gentiles  themselves  should  shortly  be  ashamed,  and 
say,  "  Surely  our  fathers  have  inherited  lies,  vanity,  and  things  wherein 
there  is  no  profit."  The  ignorant  and  unenlightened  gentiles  shall  be- 
come wiser  than  Israel,  with  all  their  high  advantages.  Rom.  ix.  30,  31. 

II.  Improve  the  subject,  and  apply  it  to  ourselves. 

1.  In  seasons  of  discouragement  the  servants  of  God  should  be  much 
in  prayer.  Those  who  are  so  will  find  him  to  be  their  strength,  their 
fortress,  and  their  refuge,  a  very  present  help  in  every  time  of  need. 
Psal.  Ixii.  6—8. 

2.  In  such  seasons  we  may  take  comfort  in  the  hope  of  better  times, 
and  in  the  prospect  of  the  glorious  things  spoken  of  the  city  of  God. 
Thus  our  Lord  comforted  himself,  Isai.  xlix.  5,  6 :  and  thus  also  he 
comforted  his  disciples.  John  xvi.  7 — 10. 

3.  The  prophecy  in  the  text  has  been  accomplished  in  a  good  degree 
already,  and  will  be  abundantly  more  so  in  the  latter  day.  Gentiles 
have  indeed  come  to  the  Saviour,  and  have  turned  from  idols,  to  serve 
the  living  and  true  God.  Have  we  also  done  the  same,  and  cordially 
embraced  the  gospel  1 

4.  In  the  example  of  Jeremiah  we  see  that  the  pious  Jews  were  con- 
cerned/or our  salvation,  and  longed  and  prayed  for  it :  how  much  does 
it  become  us  therefore  to  be  concerned  for  the  conversion  of  the  Jews, 
that  all  Israel  may  be  saved.  Psal.  Ixvii. 

5.  It  is  no  dishonour  we  see  to  abandon  the  religion  of  our  forefathers, 
when  it  is  found  to  be  unprofitable  and  vain.  The  gentiles  were  to  do 
this,  and  we  also  must  be  delivered  from  every  species  of  religion  that 
is  founded  merely  in  tradition.   1  Pet.  i.  18. 

6.  When  we  hear  of  the  conversion  of  the  heathen,  it  becomes  us  to 
tremble  for  ourselves,  lest  it  should  portend  our  downfal.  It  was  so  al- 
ternately both  with  Jews  and  gentiles,  and  may  be  so  with  us  and  other 
nations.  Rom.  xi.  20. 

7.  We  here  learn  what  is  the  true  ivay  of  salvation,  and  that  is, 
coming  to  Christ,  or  coming  to  God  through  him.  This  is  the  com- 
mencement of  all  true  religion,  and  thus  it  is  described,  both  in  the  Old 
and  New  Testament.  Isai.  xlv.  24.  John  xii.  32. 

8.  The  coming  of  the  gentiles  to  Christ,  from  the  ends  of  the  earth, 
will  establish  universal  peace,  harmony  and  love,  and  all  nations  shall 
be  blessed  in  him,  and  shall  call  him  blessed. 


411 


CHARACTER  AND  PORTION  OF  GOD'S  PEOPLE. 

Oh  how  great  is  thy  goodness,  which  thou  hast  laid  up  for  them 
that  fear  thee  ;  which  thou  hast  wrought  out  for  them  that  trust  in 
thee  before  the  so.:s  of  7}ien. — Psalm  xxxi.  19. 

The  goodness  of  God  is  a  delightful  theme,  and  forms  the  principal 
glory  of  the  divine  character.  Great  as  he  is  in  majesty,  power,  and 
dominion,  he  rather  chooses  to  be  known  as  the  God  of  love,  and 
of  all  grace;  for  mercy  is  his  chief  delight.  The  common  good- 

ness of  God  extends  to  all,  for  his  tender  mercies  are  over  all  his  works: 
but  there  is  a  special  goodness,  which  is  enjoyed  only  by  his  people,  and 
of  this  the  text  speaks. 

I.  Consider  the  objects  of  the  special  goodness  and  mercy  of  God. 

They  are  such  as  "  fear  him,  and  trust  in  him  before  the  sons  of 
men."  The  union  of  these  two  principles  is  what  constitutes  the  chris- 
tian character. 

1.  They  are  such  as  fear  God.  This  is  a  general  term  by  uhich 
his  people  are  described  in  the  old  testament;  it  implies  a  reverence  for 
his  holy  name,  and  an  imreserved  obedience  to  his  will.  Thoy  fear 
him  not  with  the  terrors  of  a  slave,  but  with  the  feelings  of  a  child,  who 
trembles  at  his  father's  frown,  not  that  he  may  flee  from  him,  but  fall 
submissive  at  his  feet.  Saul  feared  and  fled,  and  so  did  Cain  ;  but 
David  feared,  and  prostrated  himself  in  the  dust. 

2.  They  are  said  to  trust  in  him,  as  well  as  fear  him.  The  true  fear 
of  God  cherishes  no  suspicion  or  unbelief,  it  inspires  confidence  and  hope, 
and  joy.  Believing  and  trustmg,  being  connected  with  the  fear  of  God, 
prevents  both  presumption  and  desjiair.  Hereby  real  believers  also  are 
distinguished  from  pharisees,  whose  religion  is  all  fear,  and  whose  ser- 
vices result  from  the  mere  dread  of  future  misery.  They  would  neither 
serve  God,  nor  do  any  thing  to  please  him,  but  for  this,  or  the  hope 
of  being  well  rewarded.  In  the  same  way  real  christians  are  distin- 
guished from  self-confident  antinomians,  whose  religion  is  nothing  but 
unfounded  assuiance,  and  an  arrogant  assumption  of  the  promises,  un- 
accompanied with  the  fear  of  God. 

''i.  The  characters  referred  to  in  the  text  are  such  as  fear  God,  and 
trust  in  him,  before  the  sons  of  men.  Their  religion  is  open  and  ingenuous, 
as  well  as  ardent  and  sincere.  "  The  sons  of  men  "  neither  trust  in 
God  nor  fear  him,  but  despise  those  who  do  ;  while  such  as  love  God 
will  do  both,  and  do  it  openly.  This  tends  to  honour  God,  and  there- 
fore God  will  honour  them.  It  tends  likewise  to  reprove  the  world,  and 
they  are  his  witnesses  against  it.  The  Scriptures  deem  it  of  impor- 
tance that  his  friends  should  be  seen  and  known  as  such,  and  have  pro- 
mised that  they  shall  be  openly  acknowledged  in  the  last  day. 

II.  Observe  what  God  has  laid  up  and  wrought  out  for  them  that  fear 
him,  and  trust  in  him  before  the  sons  of  men. 


412 

1.  It  is  a  goodness  answerable  to  the  trust  reposed.  The  Lord  will 
not  deceive  the  hopes  of  them  that  love  him  and  confide  in  him;  he  has 
promised  every  thing  to  faith,  and  he  will  give  it. 

2.  It  is  goodness  laid  up  and  wrought  out.  It  is  laid  up  in  the  divine 
purposes,  and  wrought  out  in  a  way  of  providence;  it  is  laid  up  as  an 
inheritance  reserved,  and  wrought  out  for  us  as  we  need  it :  it  is  laid  up 
to  be  enjoyed  hereafter,  and  part  of  it  expended  to  make  us  meet  for  the 
final  possession. 

3.  The  magnitude  of  this  portion  is  unspeakable  :  "  oh  how  great  is 
his  goodness  ! "  (1)  The  circumstances  under  which  we  are  viewed, 
tend  to  enhance  the  mercy.  We  are  lost,  ruined,  and  undone:  how 
great  is  that  goodness  which  could  provide  for  the  pardon  of  all  our  sins, 
for  the  moral  renovation  of  our  nature,  and  perfecting  the  work  of  grace 
with  a  crown  of  glory.  (2)  The  fulness  of  the  provision  which  God 
has  made  for  his  people,  affords  a  still  greater  display  of  his  mercy.  It 
is  what  eye  hath  not  seen,  nor  ear  heard,  exceeding  abundantly  above 
all  that  we  can  ask  or  think.  (3)  The  safe  hands  in  which  all  is  de- 
posited. God  himself  has  laid  up,  and  he  himself  will  give  the  inheri- 
tance. (4)  The  sovereign  freedom  with  which  it  is  dispensed,  without 
money  and  without  price,  yet  in  a  manner  corresponding  with  infinite 
wisdom.  (5)  The  seasonableness  of  the  distribution.  The  greater  part 
of  the  portion  is  still  to  come,  yet  in  every  lime  of  need  a  present  supply 
is  given,  sufficient  to  carry  us  to  our  journey's  end,  and  to  give  us  a  fore- 
taste and  an  earnest  of  the  future  inheritance. 


CHRIST  THE  OBJECT  OF  SUPREME  DESIRE. 

But  tohat  things  were  gain  to  me,  those  I  covnted  loss  for  Christ. 
Yea  doubtless,  and  I  count  all  things  hut  loss  for  the  excellency  of  the 
knoivledge  of  Christ  Jesus  my  Lord:  for  whom  I  have  suffered  the 
loss  of  all  things,  and  do  count  them  but  dung,  that  I  may  win 
Christ,  and  be  found  in  him. — Philippians  iii.  7 — 9. 

This  is  the  language  of  Paul  while  a  prisoner  at  Rome.  Those  who 
live  at  ease  do  not  know  so  well  how  to  realize  the  importance  of  religion 
and  the  blessings  of  salvation,  but  this  was  a  situation  in  which  a  person 
would  feel  himself  in  earnest;  and  though  this  ambassador  was  himself 
in  bonds,  he  rejoices  in  the  success  and  enlargement  of  the  gospel  :  ch. 
i.  12 — 14.  He  had  already  made  many  sacrifices  for  the  cause  of  Christ, 
and  he  is  prepared  to  make  many  more,  even  to  the  giving  up  of  life 
itself. 

I.  Contemplate  the  object  of  Paul's  desire. 

The  sum  of  all  is  Christ;  to  know  him,  to  win  him,  to  be  found  in 
him:  and  this,  if  we  are  christians,  will  be  all  our  salvation,  and  all  our 
desire. 


413 

1.  The  knoidcdge  of  Christ  is  a  principal  object  of  desire.  Know, 
ledge  here  includes  faith  in  him,  which  has  the  promise  of  eternal  life; 
It  is  not  a  simple  apprehension  of  the  truth,  but  a  receiving  of  the  truth 
m  love.  John  xvii.  li.  To  this  knowledge  the  apostle  ascribes 
an  "excellency,"  in  comparison  of  all  his  former  acquirements;  and  its 
excellency  is  derived  from  the  object  itself.  Whatever  relates  to  Christ's 
coming  into  the  world,  his  life,  his  death,  his  resurrection,  his  ascen- 
sion, his  intercession,  and  second  coming;  whatever  relates  to  his  per- 
son, his  work,  his  offices,  and  qualifications  ;  all  possess  an  incompara- 
ble excellency,  and  awaken  the  deepest  interest  in  the  heart  of  every  true 
believer.  These  are  subjects  on  which  angels  delight  to  dwell,  and  so 
did  Paul,  from  the  day  that  he  had  first  discovered  them. 

2.  His  object  was  to  win  Christ.  All  believers  are  running  a  race,  and 
pressing  towards  the  mark  ;  and  Christ  is  the  prize  of  this  high  calling, 
the  substance  and  the  essence  of  eternal  life.  The  covenant  made  with 
David,  had  Christ  for  its  principle  object ;  and  this  was  all  his  salvation, 
and  all  his  desire.  If  we  have  him  we  have  life,  and  all  things  freely 
for  his  sake:  this  is  heaven  and  nothing  short  of  it. 

3.  Paul's  desire  was  to  he  found  in  him.  Here  he  looks  forward  to 
the  end  of  the  world,  and  the  last  judgement.  Christ  is  the  ark,  the  city 
of  refuge  ;  and  the  object  desired  is,  to.  be  found  in  him.  He  is  the  bride- 
groom ;  and  to  be  united  to  him  is  to  be  interested  in  his  righteousness, 
and  in  all  the  blessings  of  his  salvation.  This  is  the  way  of  acceptance 
with  God,  to  the  utter  exclusion  of  every  other,  ver.  9. 

II.  The  sacrifices  which  the  apostle  made  for  the  sake  of  these  inter- 
esting and  important  objects. 

He  had  already  relinquished  much  for  Christ's  sake,  but  he  did  not 
consider  that  relinquishment  as  a  procuring  cause,  or  as  entitling  him  to 
the  blessings  of  salvation;  nor  did  he  reckon  that  these  blessings  were 
to  be  given  as  a  compensation  for  his  sacrifices,  or  his  sufl^erings.  What 
he  had  given  up  he  now  considers  as  dross  and  "dung,"  something  to 
be  cast  away,  in  order  to  make  room  for  what  is  far  better.  In  gen- 
eral they  were  things  pertaining  to  the  "flesh  "  ver.  4  ;  things  that^had 
been  "  gain  "  to  him,  ver.  7,  or  what  he  had  highly  esteemed  ;  but  now 
they  are  cheerfully  relinquished,  in  the  hope  of  a  better  portion. 

More  particularly — 

1.  All  his  mental  acquirements  are  esteemed  as  nothing,  less  than 
nothing,  and  vanity ;  he  no  longer  serves  himself  by  th(,'m,  or  makes 
them  the  object  of  his  glorying.  He  had  been  educated  at  the  feet  of 
Gamaliel,  was  possessed  of  great  mental  resources,  and  had  once  valued 
himself  on  this  account ;  but  now  it  is  all  nothing,  in  comparison  of  the 
knowledge  of  Christ.  If  any  of  his  acquirements  were  sanctified  to  his 
service,  and  devoted  to  his  glory,  well  and  good  ;  but  for  any  other  pur- 
pose he  desired  not  to  possess  them. 

2.  He  had  given  up  all  his  earthly  prospects,  that  he  might  win 
Christ.  No  doubt  he  stood  fair  for  promotion,  and  might  have  realised 
much  worldly  gain  and  reputation.  His  talents  and  education  fitted 
him  for  the  highest  offices  both  in  church  and  state,  while  his  zeal  and 

Vol.  II.         53 


414 

ardour  furnished  the  highest  commendation:  but  he  lets  it  all  go  for 
Christ,  thinks  of  nothing  but  winning  the  immortal  prize,  and  finding  his 
all  in  him. 

3.  He  had  relinquished  all  his  religious  advantages  and  attainments, 
as  well  as  his  secular  interests  and  prospects,  ver.  4 — 6.  These  were 
such  while  a  pharisee,  that  he  had  no  doubt  of  being  justified  by  his  own 
good  works,  for  he  excelled  most  of  his  own  nation  ip  the  Jewish  re- 
ligion. They  were  once  counted  great  "gain"  to  him;  but  are  now 
considered  as  belonging  to  the  flesh,  and  no  better  than  loss  and  dung, 
ver.  7,  8.  These  were  things  too,  for  which   his  countrymen 

had  sacrificed  even  Christ  himself;  and  it  is  for  these  that  men  are  still 
sacrificing  their  own  souls,  giving  up  the  gospel  and  eternal  life  for  the 
sake  of  worldly  gain  and  reputation.  But  Paul  relinquished  all  these  for 
a  religion  that  would  expose  him  to  hunger  and  thirst,  to  nakedness  and 
peril,  to  weariness  and  painfulness,  and  at  last  to  an  ignominious  death. 
He  was  willing  to  give  up  all  his  old  religion,  all  his  high  attainments, 
to  stand  on  a  level  with  the  chief  of  sinners,  and  be  wholly  indebted  to 
Christ  for  his  salvation.  These  are  hard  things  in  the  eyes  of 

the  world,  but  the  love  of  Christ  constrained  him  to  such  a  sacrifice. 
Such  also  was  the  choice  that  Moses  made  ;  and  though  we  may  not  be 
called  to  edure  similar  sufferings  and  privations,  yet  we  must  be  pre- 
pared to  relinquish  whatever  stands  in  competition  with  Christ,  and  to 
endure  all  things  for  his  sake. 

ill.  Observe  the  cheerfulness  with  which  the  apostle  makes  these 
sacrifices. 

From  the  first  day  that  he  believed  in  Jesus  he  gave  up  all  as  lost, 
like  one  who  had  been  dealing  in  a  bad  commodity.  All  his  acquire- 
ments and  worldly  prospects,  together  with  the  time  and  labour  be- 
stowed upon  them,  are  now  considered  as  utterly  vain  and  futile. 
Some  indeed  might  imagine  that  he  acted  rashly,  under  first  impressions, 
and  would  afterwards  repent,  as  others  have  done,  and  grown  weary  in 
their  christian  course.  But  not  so  Paul,  who  takes  care  to  assure  us 
that  this  was  not  his  case.  He  says  not  only,  "  I  have  suffered  the  loss 
of  all  things,  but  I  do  count  them  but  dung  that  1  may  win  Christ." 
And  lest  this  should  not  be  sufficient,  he  adds,  "Yea,  doubtless;"  that 
he  was  still  of  the  same  mind  as  he  had  been  at  first,  and  had  no  rea- 
son to  alter  the  choice  which  he  had  made.  All  this  too  was 
spoken  while  he  was  in  prison,  and  in  the  prospect  of  martyrdom.  Oh 
what  a  recommendation  is  this  of  the  blessed  Saviour,  that  eight  and 
thirty  years  of  reproach  and  suffei'ing  for  his  sake  had  not  abated,  but 
inflamed  his  love  towards  him. 

IMPROVEMENT. 

(1)  From  hence  we  learn  the  way  to  heaven.  It  is  to  know  Christ, 
to  choose  him,  to  believe  in  him  for  acceptance  with  God,  and  to  be 
willing  to  part  with  all  things  for  his  sake. 

(2)  We  are  here  presented  with  the  model  of  a  christian  minister. 


415 

whose  theme  and  whose  glory  must  be  the  cross  of  Christ.  If  faithful 
also  in  the  work  of  the  Lord,  he  will  look  for  no  other  reward  than  that 
which  Paul  expected,  and  that  is,  to  win  Christ  and  be  found  in  him. 

(3)  It  is  union  with  Christ  here,  that  prepares  us  for  glory  hereafter, 
and  which  will  more  than  counterbalance  all  our  present  losses  and  suf- 
ferings for  his  sake.  Rom.  viii.  18. 


THE  UNION  OF  PRIVATE  AND  PUBLIC  INTEREST  IN  THE 
SERVICE  OF  GOD. 

From  above  the  horse  gale  repaired  the  priests,  every  one  over 
against  his  house.  After  them  repaired  Zadok  the  son  of  Immer, 
over  against  his  house.  After  him  repaired  also  Shcmaiah,  the  son 
of  Shechaniah,  the  keeper  of  the  east  gate.  After  him  repaired  Hana- 
niah  the  son  of  Shelemiah,  and  Hanun  the  sixth  S07i  of  Zalaph,  ano- 
ther piece.  After  him  repaired  Me.shullam  the  son  of  Berechiah,  over 
against  his  chamber. — Nehemiah  iii.  28 — 30. 

It  is  interesting  to  observe  the  zeal  and  diligence  of  the  returned  cap- 
tives, m  building  the  walls  of  Jerusalem.  The  city  and  temple  had 
been  rebuilt  above  sixty  years  before,  but  the  walls  of  the  city  were 
broken  down,  and  the  people  were  under  great  affliction  and  reproach : 
oh.  ii.  17.  Nehemiah,  when  informed  of  these  circumstances,  fasts  and 
prays;  and  obtains  a  commission  from  the  king  to  go  and  rebuild  the 
city  walls.  He  meets  with  many  difficulties,  and  with  much  opposition 
from  the  enemies  of  Israel;  but  the  people  had  a  mind  to  work,  and  he 
soon  began  and  finished  the  undertaking.  In  this  he  discovered,  not 
only  his  patriotism,  but  a  spirit  of  piety  and  devotedness  to  the  ser- 
vice of  God  ;  for  it  was  God's  city,  and  the  place  of  his  sanctuary. 

This  chapter  informs  us  who  were  the  builders,  and  their  names  are 
left  on  record  as  a  memorial  to  all  generations. 

(1)  Observe  how  the  work  was  divided  among  them,  and  how  by 
every  man's  attending  to  his  proper  share,  the  whole  was  presently 
completed.  Great  things  may  be  done  by  unity,  and  by  every  one's 
taking  his  part  ;  this  promotes  emulation,  and  is  highly  serviceable  to  a 
good  cause. 

(2)  Though  each  had  a  separate  part  of  the  work  assigned  him,  yet 
there  was  no  separate  interest.  Some  repair  in  one  place,  and  some  in 
another,  but  it  was  all  to  construct  one  wall,  and  that  to  defend  the  city, 
by  which  they  might  all  live  in  peace  and  serve  the  Lord. 

(3)  Things  were  so  ordered  that  each  man,  and  body  of  men,  might 
have  their  work  allotted  them  as  nearly  as  possible,  over  against  their 
dwellings.  This  was  combining  together,  private  and  public  good  in 
the  service  of  God,  and  this  is  what  should  be  aimed  at  in  all  cases. 

We  are  required  to  cultivate  largeness  of  heart,  and  to  keep  in  view 
the  glory  of  God   and  the  general   good,  in  all  our  undertakings ;  yet 


416 

those  things  which  most  nearly  concern  us,  are  to  be  the  special  object 
of  our  care  and  charge,  and  in  properly  attending  to  this,  we  shall  most 
effectually  promote  the  other.  Each  of  the  Jewish  captives  was  required 
to  have  the  good  of  Jerusalem  at  heart,  and  not  to  be  merely  concerned 
about  himself,  or  his  own  convenience;  yet  by  building  the  wall  "over 
against  his  own  house,  or  over  against  his  chamber,"  he  combined  pri- 
vate convenience  with  public  good,  and  discharged  his  peculiar  trust, 
while  seeking  the  welfare  of  his  fellow  citizens. 

The  principle  exhibited  in  the  passage  before  us  is,  the  union  of  pri- 
vate and  public  interest  in  the  service  of  God ;  and  this  we  may  see 
exemplified  in  those  things  which  more  immediately  concern  ourselves. 

I.  The  first  object  to  which  our  attention  must  be  directed  is  the  wel- 
fare of  our  own  souls. 

Whatever  else  we  do,  if  we  neglect  this,  it  will  come  to  nothing. 
Probably  you  have  read  and  heard  much  about  the  gospel,  of  the  con- 
version of  sinners,  and  of  some  of  your  own  connections :  but  what  is 
the  state  of  the  wall  "  against  your  own  house?  "  Are  you  really  born 
again,  and  have  you  repented  and  believed  the  gospel  1  Sup- 

posing you  are  a  true  believer,  what  is  the  state  of  your  own  soul  1 
Do  you  love  to  read  and  pray,  and  serve  the  Lord  ;  are  these  your 
daily  exercise  and  delight?  In  watching  over  the  interests  of  others  we 
are  greatly  in  danger  of  neglecting  our  own  vineyard.  If  pro- 

perly attentive  to  our  own  souls,  we  shall  at  the  same  time  glorify  God, 
and  contribute  to  the  general  good.  Spirituality  is  necessary  to  useful- 
ness, without  it  we  can  do  nothing;  and  the  more  spiritual  we  are  the 
more  good  we  are  capable  of  doing.  Let  us  build  up  the  wall  against 
our  own  house,  and  w^e  shall  thereby  promote  the  interest  of  Christ  in 
the  world. 

n.  The  next  object  that  requires  attention  is  the  spiritual  welfare  of 
our  families. 

The  care  of  those  more  immediately  committed  to  our  charge,  is  a 
duty  of  very  high  importance.  The  work  of  changing  the  heart  does 
not  belong  to  us,  but  the  means  do,  and  we  are  solemnly  required  to  in- 
struct and  admonish  those  who  are  about  us.  Godly  parents  will  tra- 
vail in  birth  for  their  children,  until  Christ  be  formed  in  them. 
If  God  should  bless  our  labours  in  this  respect,  and  the  walls  of  Jerusa- 
lem be  built  up,  it  will  be  for  the  general  good.  Families  are  nurseries 
for  the  church  of  God;  let  us  therefore  labour  to  bring  them  to  the 
knowledge  of  the  truth,  and  we  shall  thereby  contribute  to  the  public  in- 
terests of  religion. 

III.  Another  important  object  is  the  spiritual  improvement  of  our  re- 
ligious connections. 

It  becomes  us  to  seek  the  good  of  Christ's  kingdom  at  large,  and 
to  pray  for  all  that  love  the  Saviour  in  sincerity ;  but  this  is  consistent 


417 

with  a  more  immediate  attention  to  our  particular  connections.  There 
are  duties  which  we  owe  to  our  christian  brethren,  duties  which  minis- 
ters owe  to  the  people,  and  the  people  to  them  ;  but  what  ever  promotes 
the  immediate  good  of  our  connections,  tends  also  to  promote  the  gene- 
ral interests  of  Christ's  kingdom.  This  therefore  is  building  the  wall 
over  against  our  own  house,  for  the  city  of  our  God,  and  the  place  of 
his  sanctuary. 

IV.  Another  object  of  regard  is  the  good  of  our  neighbours  and  ac- 
quaintances around  us. 

If  every  one  were  attentive  to  the  spiritual  welfare  of  those  within  his 
reach,  how  soon  w-ould  the  wall  be  built  up.  In  visiting  the  sick,  in- 
structing the  ignorant,  praying  for  and  comforting  the  afflicted,  inviting 
them  to  hear  the  gospel,  leading  them  to  the  house  of  God,  and  per- 
forming towards  them  all  the  otlices  of  kindness  and  civility,  much  good 
might  be  effected,  and  much  done  towards  the  enlargement  of  Christ's 
kingdom.  There  is  a  station  which  providence  has  assigned  us  ;  to  fill 
this  up  with  the  work  of  faith,  and  the  labour  of  love,  is  to  build  up  the 
wall  over  against  our  own  house,  and  so  to  contribute  our  share  of  use- 
fulness, 

IMPROVEMK^T. 

(1)  Learn  from  hence  the  importance  o^  every  one' s  doing  something 
to  promote  the  cause  of  Christ.  It  is  the  combination  of  efforts  pro- 
perly directed,  that  generally  ensures  success. 

(2)  Let  us  not  be  so  concerned  about  ourselves,  as  to  neglect  the 
good  of  others.  Some  were  active  in  rebuilding  the  walls  of  Jerusa- 
lem, who  had  neither  "  house"  nor  "  chamber"  in  the  city.  These 
were  the  men  of  Jericho,  ver.  2 ;  the  Tekoites,  ver.  5,  27  ;  and  the 
men  of  Meremoth,  ver.  4,  21 .  These,  who  had  no  private  interest  to  seek 
were  glad  to  contribute  to  the  public  good,  and  have  left  an  example 
worthy  of  imitation. 

(3)  He  that  does  nothing  for  the  cause  of  Christ,  shows  that  he  has 
no  interest  in  it,  and  shall  derive  no  good  from  it.  He  is  an  empty  vine 
that  brinseth  forth  fruit  unto  himself. 


CHARACTERISTICS  OF  TRUE  BELIEVERS. 

This  is  the  generation  of  thein  that  seek  him,  that  seek  thy  face,  oh 
Jacob. — Psalm  xxiv.  6. 

Jewish  worship  was  less  pure  and  spiritual  than  gospel  worship,  yet 
even  then,  true  and  false  worshippers  were  distinguished.  Some  indeed 
have  supposed  that  the  Sinai  covenant  required  only  external  obedience, 


418 

and  had  nothing  to  do  with  the  heart ;  but  this  is  a  mistake,  for  every 
law  of  God  must  necessarily  require  the  heart,  and  nothing  short  of  it. 
The  text  before  us,  by  giving  a  description  of  the  true  citizens  of  Zion, 
is  a  proof  of  this,  ver.  3 — 6. 

I.  Explain  the  terms  in  the  text. 

1.  By  the  term  generation  is  generally  meant  all  the  people  of  one 
age,  or  particular  period  of  time,  who  happen  to  be  cotemporary  to- 
gether. But  here  it  means  a  specific  class  of  persons,  distinct  from  the 
generality,  and  who  are  known  by  their  moral  qualities.  Solomon  has 
given  a  similar  classification,  Prov.  xxx.  11 — 14,  and  we  see  the  same 
characters  existing  at  the  present  day.  These  are  seeking  after  riches, 
fame,  and  worldly  honour.  There  is  also  a  generation  of  God's  chil- 
dren, whose  distinguishing  character  it  is  that  they  seek  his  face.  Psal. 
Ixxiii.  15.  iv.  6> 

2.  By  the  face  of  God  is  meant  his  favour,  which  is  granted  to  them 
that  seek  him.  When  Absalom  was  exiled  from  David's  court,  and 
dwelt  at  Geshur,  he  was  not  permitted  to  see  '  the  king's  face,'  a  plea- 
sure enjoyed  only  by  his  friends  and  favourites. 

3.  Those  who  truly  seek  the  Lord,  seek  him  as  the  God  of  Jacob, 
as  a  covenant  God,  who  at  that  time  especially  had  adopted  the  posteri- 
ty of  Jacob,  and  taken  them  into  intimate  relation  to  himself.  If  we 
also  seek  him  aright,  we  must  seek  him  as  a  God  in  covenant,  not  so 
much  in  covenant  with  Jacob,  as  with  Him  to  whom  all  promises  belong. 
God  has  now  revealed  himself  as  the  God  and  Father  of  our  Lord  Jesus 
Christ,  and  in  thus  seeking  we  shall  find  him. 

n.  Consider  what  is  included  in  seeking  the  Lord. 

It  is  something  more  than  an  attendance  on  the  means  of  grace,  where 
God  has  promised  his  presence ;  it  includes  the  exercise  of  the  heart. 
More  particularly, 

1.  Seeking  the  Lord  supposes  a  deep  and  movrnful  sense  of  distance 
from  him.     Sin   has  made  a  breach  between  God  and  us,  so  that  he 

withdraws  his  presence,  and  hides  his  face  in  anger.  Since  the  fall  of 
man,  God  no  longer  holds  fellowship  with  him;  we  have  lost  his  favour 
and  friendship,  and  those  who  seek  him  must  be  brought  to  know  and 
lament  it.  Hence  it  is  that  real  believers  are  not  at  home  in  the 

world,  they  have  not  that  constant  nearness  to  the  Lord  which  they  de- 
sire, and  the  whole  of  the  present  life  becomes  a  seeking  state. 
There  are  seasons  more  especially  when  such  as  love  God  are  under  the 
hidings  of  his  face,  labouring  under  guilt  and  darkness ;  and  when  this 
is  the  case  they  cry  out  with  Job,  Oh  that  I  knew  where  I  might  find 
him!  Taking  up  the  resolution  of  Jonah,  they  say,  I  will  look  again 
towards  thy  holy  temple.  It  is  a  mercy  however,  if  under  all  our 
troubles  we  can  find  no  rest  but  in  the  Lord,  and  until  we  seek  his  face 
and  find  him. 

2.  It  implies  an  utter  dissatisfaction  with  every  earthly  good.  All 
are  in  the  pursuit  of  happiness  ;  some  seek  it  in  honour,  in  riches,  and 


419 

worldly  ease ;  but  those  wlio  seek  the  Lord,  fin rl  that  happiness  is  no- 
where but  in  him.  Worldly  riches  and  prosperity  afford  no  content- 
ment, nor  the  best  of  friends  in  the  day  of  adversity  ;  neither  can  they 
be  satisfied  with  an  attendance  on  the  nneans  of  grace,  if  the  presence  of 
God  is  not  with  them.  When  Said  was  in  trouble,  he  sought  for  the 
charms  of  music  to  drive  away  his  grief.  In  sickness,  Ahaz  sought  re- 
lief only  from  his  physicians;  others  seek  it  in  company,  or  in  worldly 
pursuits.  But  whether  in  prosperity  or  adversity,  the  christian  seeks  his 
happiness  alone  in  God. 

3.  It  includes  the  use  of  all  appointed  means.  Many  seek  the  Lord, 
but  not  in  the  appointed  way;  they  are  seeking  him  in  a  way  of  self- 
righteousness,  and  in  dependence  on  their  own  doings;  but  such  shall 
never  find  him.  Jesus  only  is  the  way,  the  truth,  and  the  life  ;  and  no 
man  cometh  unto  the  Father  but  by  him.  Such  as  truly  seek  him,  do 
it  in  the  exercise  of  faith.  God  has  promised  to  meet  with  his  people, 
and  to  commune  with  them,  but  it  must  be  from  off  the  mercy  seat. 

4,  Such  as  truly  seek  the  Lord  seek  him  perseverin^li/  and  with  their 
whole  heart.  They  do  not  always  find,  on  their  first  seeking,  but  go 
on  to  seek  till  they  find  him  whom  their  souls  love.  Some  have  been 
discouraged,  and  have  turned  back,  but  it  will  not  be  so  with  those  who 
seek  tlte  Lord  in  earnest.  They  will  seek  as  for  hidden  treasure,  will 
spare  no  pains,  and  take  no  denial.  Like  Mary  at  the  sepulchre,  they 
will  continue  looking  and  waiting  till  the  Lord  appears.  In  the  enjoy- 
ment of  his  presence  they  are  contented  in  any  situation,  but  without  it 
a  palace  could  not  make  them  happy,  nor  even  heaven  itself. 

III.  Observe  with  what  this  is  connected,  as  the  evidence  of  our  seek- 
ing the  Lord  aright. 

This  is  the  generation  of  them  that  seek  him,  even  of  such  as  have 
"clean  hands  and  a  pure  heart,  who  have  not  lifted  up  their  soul  to 
vanity,  nor  sworn  deceitfully,"  ver.  4. 

1.  It  may  be  considered  as  matter  of  fact,  that  true  religion  will  in- 
variably be  accompanied  with  purity  and  integrity,  and  that  these  things 
are  inseparably  connected.  Such  as  love  and  seek  the  Lord  are  the 
only  characters  that  are  truly  upright.  There  may  be  some  professing 
religion,  who  nevertheless  lift  up  their  soul  to  vanity,  and  set  their  affec- 
tions upon  the  world  ;  but  their  profession  is  utterly  vain  and  delusive. 

There  are  also  pretenders  to  virtue  and  morality  ;  but  where 
shall  we  find  the  man  of  pure  heart  ?  No  where  but  among  the  friends 
of  God.  Go  and  search  for  them  in  the  world,  amongst  infidels  and 
mere  nominal  christians;  and  you  will  not  find  them. 

2.  It  is  a  fact  that  may  easily  be  accounted  for.  No  other  principle 
will  bear  this  fruit,  but  that  of  true  religion.  Many  motives  may  ope- 
rate a  partial  morality,  but  purity  of  heart  is  the  effect  only  of  renew- 
ing grace.  True  religion  begins  in  the  love  of  God,  but  it  will  lead  to 
the  keeping  of  his  commandments,  and  to  the  love  of  our  neighbor ; 
and  this  it  is  that  secures  the  practice  of  universal  righteousness. 

(1)  Are  we  then  such  as  are  among  the  people  of  God?     On  what 


420 

object  is  our  heart  set,  and  what  would  make  us  truly  happy  ?  Whither 
do  we  go  in  times  of  trial ;  and  what  end  have  we  in  view  in  our  attend- 
ance upon  religious  ordinances  1 

(2)  If  we   be  such  as  seek  the  Lord,  sooner  or  later  we  shall  find  ; 
and  let  us  remember,  that  those  shall  not  be  ashamed  who  wait  for  him. 


THE  PRICE  OF  HUJVIAN  REDEMPTION. 

He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all, 
how  shall  he  not  with  him  also  freely  give  us  all  things? — Romans 
viii.  32. 

The  gift  and  sacrifice  of  Christ  form  a  subject  at  all  times  interesting; 
it  is  the  believer's  feast,  and  the  sinner's  hope.  Here  it  is  mentioned  as 
an  important  fact,  and  a  most  important  inference  is  derived  from  it.  It 
is  an  argument  from  the  greater  to  the  less,  and  the  gift  of  all  things 
is  considered  as  nothing  in  comparison  to  the  gift  of  Christ. 

I.  Observe  the  amazing  fact :  "  He  spared  not  his  own  Son,  but  de- 
livered him  up  for  us  all." 

Several  important  particulars  are  comprised  in  it — 

1.  It  supposes  the  condition  of  sinners  to  be  most  deplorable,  else 
such  a  sacrifice  would  not  have  been  requisite.  Had  sin  been  a 
small  evil,  or  could  any  other  sacrifice  have  sufliced  for  its  expiation, 
God  would  assuredly  have  spared  his  own  Son,  and  the  cup  would  have 
passed  from  him  ;  but  this  was  found  to  be  impossible.  Matt.  xxvi.  38, 
39.  Heb.  X.  4. 

2.  The  sacrifice  itself  is  supposed  to  be  of  infinite  worth,  being  the 
sacrifice  of  God's  own  Son,  and  the  shedding  of  his  most  precious  blood. 
To  "  deliver  him  up,"  was  the  greatest  of  all  gifts,  and  of  all  sacrifices. 
Men  usually  "  spare  "  what  is  most  dear  to  them  till  the  last  extremity ; 
a  ship  in  a  storm  will  be  abandoned,  with  all  its  valuable  cargo,  if  hu- 
man life  can  thereby  be  spared.  Here  it  is  supposed  that  tl>e 
gift  of  Christ  is  the  most  transcendent  instance  of  the  love  of  God  to- 
wards us.     It  was  great  to  bear  with  us,  amidst  our  trespasses  and  sins 

greater  still  to  pardon  and  justify  us  greater  still  to 

glorify  such  sinful  creatures,  ver.  30.  But  greater  than  all  these 

is  the  gift  of  his  only  begotten  Son :  here  the  love  of  God  is  unspeaka- 
ble, and  passes  knowledge.  All  this  however  supposes  the 
true  and  proper  divinity  of  Christ,  and  the  language  of  the  text  could 
not  be  justified  on  any  other  principle. 

3.  This  gift  is  expressive  of  God''s  great  displeasure  against  sin. 

Not  to  "  spare,"  but  to  "  deliver  up,"  are  terms  usually  ap- 
plied to  the  punishment  of  the  most  wicked  and  atrocious  of  mankind. 
Deut.  xxix.  20.  In  this  way  an  idolator  among  the  people  of  Israel 
was  to  be  punished  :  '  thine  eye  shall  not  pity  him,  neither  shall  thou 


421 

spare  him.'  Deut.  xiii.  8,  9.  So  Christ  was  not  spared,  but  de- 

livered up  into  the  hands  of  justice  to  suffer  and  die,  and  to  be  made  a 
curse  for  us.  2  Cor.  v.  21.  Gal.  iii.  13. 

4.  It  displays  xoonderful  compassion  to  sinners,  and  the  great  account 
that  God  makes  of  our  salvation.  It  is  not  usual  to  make 

great  sacrifices  for  little  things,  much  less  would  it  be  compatible  with 
infinite  wisdom.  When  God  would  save  the  people  of  Israel,  he  gave 
Egypt  for  their  ransom,  Ethiopia  and  Seba  for  their  life.  Isai.  xliii.  3,  4. 
But  when  a  world  is  to  be  saved  from  endless  ruin,  he  spared  not  his 
own  Son,  but  delivered  him  up  for  us  all. 

II.  The  inference  drawn  from  this  interesting  truth:  "How  shall  he 
not  with  him  also  freely  give  us  all  things." 

1.  Observe  the  medium  through  which  all  things  come  to  us:  they 
are  given  "  with  him,"  or  in  connection  with  the  gift  of  Christ. 

This  takes  the  precedence  of  all  other  gifts  in  the  order  of  time,  as  well 
as  in  magnitude;  and  our  reception  of  Christ  also  takes  precedence  of 
the  reception  of  all  other  spiritual  gifts.  It  is  like  the  marriage  union  ; 
by  becoming  one  with  him,  we  are  interested  in  all  that  he  possesses. 
Hence  the  importance  of  believing  in  him,  for  he  that  hath  the  Son  hath 
life,  and  he  that  hath  not  the  Son  of  God  hath  not  life.  All  things  are 
given  us  for  his  sake,  in  reward  of  his  obedience,  and  not  for  our  be- 
lieving. 

2.  The  fulness  of  the  grant :  "  all  things."  He  gave  us  the 
gospel,  and  also  his  Holy  Spirit,  which  is  comprehensive  of  all  spiritual 
blessings.  He  gives  grace  and  glory,  an  interest  in  all  things  present, 
and  in  all  to  come.  Rom.  viii,  28.   1  Cor.  iii.  21 — 23 

3.  The  frteness  of  it :  lie  will  "  freely  give  us  all  things," 

This  expression  conveys  two  ideas:  (1)  That  he  gives  all  things  with- 
out any  desert  on  our  part,  for  we  were  '  enemies'  and  '  ungodly,'  when 
he  delivered  up  his  Son  for  our  salvation.  Rom.  v.  6 — 10.  This  also 
is  the  model  of  all  his  other  gifts  ;  they  are  all  freely  bestowed  through 
him,  and  not  for  our  sakes.  He  saves  us  and  calls  us,  he  justifies  and 
glorifies  us,  but  it  is  all  of  grace.  2  Tim.  i.  9.  (2)  That  he  gives  all 
freely  and  plenteously,  ov  with  a  liberal  hand,  Psal.  Ixxxvi.  5.  cxxx.7. 
All  who  receive  Christ  receive  also  abundance  of  grace,  and  of  the  gift 
of  righteousness;  and  nothing  is  too  great,  after  the  bestowment  of  such 
a  gift.  Rom.  v.  17—20. 


Vol.  II.        64 


422 


DELIGHT  IN  PUBLIC  WORSHIP. 

But  as  for  me,  I  will  come  into  thy  house  in  the  multitude  c/*  thy 
mercy  ;  and  in  thy  fear  will  I  worship  toward  thy  holy  temple. — 
Psalm  V.  7. 

The  worship  of  God  has  in  all  ages  been  the  delightful  employment 
of  his  people.  Here  they  have  found  themselves  at  home  and  at  rest, 
while  the  world  around  them  is  full  of  trouble.  During  the  former  dis- 
pensation the  worship  of  God  consisted  much  in  outward  pomp  and 
ceremony  ;  now  it  is  more  spiritual ;  but  under  all  its  shapes  and  forms, 
it  has  been  the  delight  of  the  godly  in  all  ages. 

1.  Notice  David's  resolution  to  keep  close  to  the  worship  of  God : 
"  As  for  me,  I  will  come  into  thy  house." 

1.  This  language  shows  that  he  was  regardless  of  the  example  of 
others,  and  would  not  suffer  himself  to  be  influenced  by  it.  It  is  sup- 
posed that  the  wicked,  of  whom  he  had  been  speaking,  neglected  the 
worship  of  God,  as  is  usually  the  case,  and  that  from  various  motives. 

Some  neglected  it  from  pride,  as  many  do  now,  thinking  it 
beneath  them  to  pay  any  serious  attention  to  religion.  Psal.  x.  4.  But 
David,  though  a  king,  thought  it  no  dishonour  to  be  a  worshipper,  and 
even  a  door-keeper  in  the  house  of  God.  Some  through  indo- 

lence and  carelessness  are  found  to  disregard  the  ordinances  of  public 
worship,  treating  them  as  a  matter  of  indifference  in  which  they  have 
no  concern.  But  David  wanted  no  excuse  for  absence:  his  soul  longed 
and  even  fainted  for  the  courts  of  the  Lord.  Wicked  men  in 

general  are  guilty  of  this  neglect,  from  an  aversion  to  the  purity  and 
righteousness  of  God,  and  the  spirituality  of  his  worship.  They  could 
bear  the  worship  of  an  idol,  or  the  formalities  imposed  by  superstition, 
but  not  the  exercises  of  true  devotion,  in  which  the  presence  of  God  is 
fully  realised.  But  David  loved  to  be  there,  because  he  could  see  his 
power  and  glory  in  the  sanctuary. 

2.  Observe  the  wisdom  of  David' sresolviion.  He  had  found  his  ac- 
count in  it,  and  could  say  from  experience,  It  is  good  for  me  to  draw 
near  to  God.  Indeed  we  are  not  aware  how  much  we  owe  to 
public  worship;  it  is  like  the  sun,  which  if  withdrawn,  the  loss  would 
soon  be  felt,  and  we  should  sink  into  heathen  darkness.  The  christian 
graces  are  all  quickened  and  kept  alive  by  it,  and  its  influence  is  felt 
even  by  the  wicked,  in  restraining  and  regulating  many  parts  of  their 
conduct. 

II.  The  spirit  in  which  David  desired  to  go  up  to  the  house  of  the 
Lord — "in  the  multitude  of  thy  mercy,  and  in  thy  fear  will  I  worship." 

In  connection  with  a  holy  fear  of  the  majesty  of  God,  he  would  cherish 
a  humble  dependence  on  his  mercy.     The  union  of  these  sentiments,  the 


423 

opposite  of  presumption  and  despair,  is  essential  to  all  acceptable  worship. 

1.  In  our  approaches  to  God  we  must  depend  on  the  multitude  of  his 
mercies,  and  can  come  in  no  other  way.  We  are  sinners,  and  must 
never  forget  it ;  we  must  not  come  like  the  pharisec  to  the  temple,  but 
as  the  publican,  crying,  God  be  merciful  to  me  a  sinner.  We 
contract  fresh  guilt  every  day  of  our  lives;  our  griefs  and  sorrows  call 
for  mercy,  as  well  as  our  sins  ;  and  when  we  come  before  the  Lord  it 
is  that  we  may  obtain  mercy,  and  find  grace  to  help  in  time  of  need. 
Nothing  can  support  us  in  the  day  of  trouble,  but  the  mercy  of  God  our 
Saviour.  It  is  also  encouraging  to  consider,  that  with  the  Lord  there  is 
a  "multitude"  of  mercies;  mercy  of  every  kind,  and  suited  to  every 
occasion,  a  fullness  that  is  inexhaustible. 

2.  In  all  our  approaches  to  God  we  must  also  cherish  a  holy  fear  of 
his  majesty.  It  becomes  us  to  beware  of  unhallowed  freedom,  and  every 
thing  bordering  upon  presumption.  The  familiarity  which  he  admits 
must  be  attended  with  reverence  and  godly  fear.  Eccles.  v.  1,  2.  Heb. 
xii.  28. 

3.  In  every  act  of  worship  both  these  feelings  reqvire  to  be  united, 
and  then  every  thing  will  be  kept  in  its  proper  place.  Hope  and  joy, 
unaccompanied  with  fear,  would  rise  into  presumption  ;  fear,  without 
hope  and  joy,  would  sink  us  into  despair.  It  would  also  engender  hard 
thoughts  of  God,  and  a  spirit  of  unbelief. 

III.  The  manner  in  which  David  would  make  his  approaches  to  the 
Lord— looking  "  towards  the  holy  temple." 

The  pious  psalmist  was  much  engaged  in  private  devotion,  as  well  as 
public  worship;  and  it  is  to  the  former  that  he  here  refers,  as  prepara- 
tory to  the  latter.  There  was  no  "  temple"  in  David's  time,  but  there 
was  a  sanctuary,  in  which  stood  the  altar  and  the  mercy  seat.  To  this 
the  psalmist  looked  when  at  a  distance  from  it;  when  the  temple  was 
built  the  eyes  of  the  faithful  were  directed  towards  it ;  and  when  the 
temple  was  destroyed  they  prayed,  looking  towards  Jerusalem.  Jonah 
ii.  4.  Dan.  vi.  10. 

1.  It  was  in  the  temple  or  sanctuary  that  God  had  recorded  his 
name,  and  there  it  was  he  dwelt  between  the  cherubims.  Psal.  Ixxx.  1. 
To  look  towards  the  temple  therefore  was  looking  towards  the  Lord 
God  of  Israel. 

2.  There  it  was  that  the  Lord  had  promised  to  meet  with  his  people, 
and  to  commune  with  them  from  off  the  mercy  seat.  That  was  the 
propitiatory,  and  there  they  might  have  continual  access  to  God.  With 
an  eye  to  this  therefore  they  must  worship,  and  pray  before  him. 

This  teaches  us  the  way  of  acceptance  with  God,  that  no  one  can 
come  to  him  but  by  the  Mediator.  Without  shedding  of  blood  there  is 
no  remission,  and  without  faith  in  the  atoning  sacrifice  there  is  no  ap- 
proach. 

If  the  courts  of  the  Lord  be  now  so  delightful,  what  will  they  be 
above.  Here  he  is  our  sun  and  shield,  but  there  our  everlasting  light 
and  glory ;  and  those  who  worship  him  in  spirit  and  in  truth  on  earth, 
shall  be  introduced  to  his  terapie  above. 


424 


CHRISTIAN  STEDFASTNESS. 

For  now  we  live,  if  ye  stand  fast  in  the  Lord. — 1  Thessaloni- 

ans  iii.  8. 

The  Thessalonlans  were  a  very  amiable  people,  though  but  lately 
converted  from  the  grossest  idolatry,  and  made  greater  attainments  in 
the  divine  life  than  many  who  had  much  longer  enjoyed  a  course  of 
religious  instruction.  Their  conversion  afforded  the  apostle  great  joy» 
and  he  hoped  they  would  be  his  crown  of  rejoicing  in  the  day  of  the 
Lord  Jesus :  ch.  ii.  19,  20.  Yet  considering  them  still  in  the  body,  and 
subject  to  great  persecutions,  he  feels  much  tender  solicitude  on  their 
account,  and  sends  Timothy  to  comfort  them  :  ch.  iii.  1 — 5.  The 
evangelist  having  brought  good  tidings,  which  cheered  the  heart  of 
Paul,  he  breaks  out  in  the  language  of  the  text. 

I.  Enquire  what  is  implied  in  our  "  standing  fast  in  the  Lord." 

In  general  it  supposes  that  we  are  "  in  the  Lord,"  and  of  one  heart 
with  him :  that  we  are  made  one  with  him  by  faith,  are  joined  to  the 
Lord  by  one  spirit,  are  accepted  in  the  beloved,  and  have  made  him  our 
refuge  from  the  wrath  to  come. 

*'  Standing  fast"  in  the  Lord  is  a  military  term,  like  that  in  1  Cor. 
xvi.  13.  The  Lord's  people  are  here  compared  to  an  army,  liable  to 
attack,  and  standing  firm  against  the  enemy.  The  object  of  Satan  is  to 
divide  and  scatter  them,  in  order  to  accomplish  their  defeat. 

The  weapons  which  he  prepares  for  this  purpose  are  such  as  the  foU 
lowing — 

1.  Persecutions  for  Chrisfs  sake.  This  is  the  sword  that  he  em- 
ployed in  the  early  ages  of  Christianity,  when  such  multitudes  were  mar- 
tyred by  pagan  Rome;  and  though  we  are  not  now  exposed  to  any 
legal  persecution,  we  must  nevertheless  expect  to  meet  with  something 
similar ;  and  to  stand  fast  in  the  evil  day  is  the  great  object  of  the  true 
believer.  The  Thessalonlans  did  this,  and  are  highly  commended  for 
it:  ch.  i.  6.  ii.  14. 

2.  The  temptations  of  the  World  are  another  mode  of  attack,  which 
require  to  be  steadfastly  resisted.  The  ranks  have  too  often  been 
broken  by  this  means,  and  many  have  been  carried  away  by  the  allure- 
ments of  the  world,  after  having  endured  a  great  fight  of  afflictions ; 
they  could  bear  the  frowns  of  the  world,  but  not  its  smiles.  Many  in- 
dividuals have  been  ruined  by  a  conformity  to  the  present  world,  and  con- 
gregations have  been  melted  down  into  one  common  mass. 

3.  The  great  enemy  sometimes  makes  use  of  internal  divisions  and 
dissensions  among  christians,  in  order  to  weaken  and  defeat  them.  He 
knows  that  a  kingdom  divided  against  itself  cannot  stand,  and  in  this 
way  many  have  fallen  and  been  overcome.  They  have  taken  offence, 
for  some  reason  or  another,  have  then  deserted  their  ranks,  and  left  the 
cause  of  God  to  shift  for  itself.  But  if  we  "  stand  fast  in  the 


425 

Lord,"  we  shall  abide  by  his  cause  and  interest,  in  adversity  as  well  as 
in  prosperity,  and  shall  think  none  the  worse  of  Christ  for  any  of  the 
troubles  we  may  meet  with  for  his  sake. 

More  particularly  :  this  stedfastness  includes  what  the  apostle  men- 
tions in  ver.  6  ;  namely,  faith,  charity,  and  a  good  remembrance  of  our 
christian  brethren. 

(1)  We  stand  fast  in  the  Lord  when  we  preserve  a  proper  attach- 
ment  to  evangelical  truth,  and  there  is  no  standing  fast  without  this. 
On  a  high  ascent,  a  little  deviation  from  the  centre  would  be  dangerous. 
Truth  is  a  narrow  way,  and  we  often  see  one  going  off  on  one  side,  and 
one  on  another.  In  the  apostle's  time  many  fell  into  Judaism 
and  self- righteousness,  others  into  heathen  philosophy,  and  were  cor- 
rupted from  the  simplicity  that  is  in  Christ.  Col.  ii.  8.  Our 
danger  lies  either  in  self  righteous  pride,  or  in  presumption  ;  and  while 
opposing  the  one,  there  is  great  danger  of  being  carried  away  into  the 
other.  Some  who  have  been  the  advocates  for  what  they  call  practical 
religion,  have  given  up  those  important  principles  on  which  alone  it  can 
be  founded;  while  others  in  becoming  the  advocates  of  free  grace,  have 
fallen  into  antinomian  presumption.  We  cannot  stand  fast  in  the  faith 
but  by  keeping  close  to  bible  truth,  and  living  upon  it. 

(2)  We  may  be  said  to  stand  fast  in  the  Lord  when  we  abound  in 
charity  or  love.  Tidings  were  brought  of  the  fervent  charity  of  these 
Thessalonians,  which  was  no  doubt  expressed  in  words  and  deeds,  and 
this  caused  abundant  joy.  It  is  not  enough  to  be  sound  in  the 
faith,  we  must  also  abound  in  love ;  for  a  man  may  have  an  orthodox 
creed,  while  his  heart  is  cold  and  dead.  There  is  the  work  of  faith  and 
the  labour  of  love  to  be  performed,  and  where  religion  is  genuine  it  will 
be  active.     Christ's  army  must  consist  wholly  of  effective  men. 

(3)  When  we  have  a  good  remembrance  of  Chrisi's  servants,  we 
may  be  said  to  stand  fast  in  the  Lord;  especially  if  we  remember  them 
at  a  throne  of  grace,  whether  they  be  present  or  absent  from  us.  In- 
difference to  the  truth  begets  indifference  to  the  brethren  ;  but  if  we  stand 
fast  in  the  Lord,  we  shall  love  them  for  the  truth  sake  that  dwelleth  in 
them. 

II.  Consider  the  influence  which  this  stedfastness  among  the  people 
has  on  the  happiness  and  prosperity  of  Christ's  ministers.  "  Now  we 
live,  if  ye  stand  fast  in  the  Lord." 

If  indeed  the  minister  be  a  mere  hireling,  who  seeks  not  you  but 
yours,  he  will  not  be  much  concerned  about  stedfast  adherence  to  the 
truth;  but  if  he  be  the  Lord's  servant,  it  will  be  the  life  of  his  soul.  It 
is  a  fact,  that  it  made  Paul  and  his  companions  alive,  even  in  the  midst 
of  afflictions  and  persecutions ;  and  it  will  have  the  same  effect  on  every 
other  faithful  minister. 

1.  It  will  influence  his  manner  of  preaching.  The  efiect  of  a  people 
on  the  mind  of  a  minister,  according  to  their  spirituality,  is  very  con- 
siderable, and  it  is  impossible  that  it  should  be  otherwise.  If  late  in 
their  attendance  upon  the  word,  if  heavy  and  inattentive,  it  cannot  fail 
to  paralyse  his  efforts ;  or  if  wavering  in  their  attachment  to  the  great 


426 

truths  of  the  gospel,  and  uninterested  in  them,  he  will  scarcely  be  able 
to  preach  at  all.  But  if  constant,  early  and  attentive,  if  affectionate  and 
spiritual,  it  will  be  the  life  of  his  soul,  and  he  will  be  able  emphatically 
to  adopt  the  language  of  the  text. 

2.  It  will  influence  the  matter  as  well  as  the  manner  of  his  preaching. 
If  the  faiih  and  charity  of  the  people  abound,  if  stedfast  and  immoveable 
in  their  adherence  to  the  truth,  if  zealously  affected  always  in  a  good 
cause,  if  the  excellence  and  importance  of  divine  things  be  deeply  felt, 
if  unawed  or  unallured  by  the  frowns  or  smiles  of  the  world  ;  it  will  ena- 
ble a  failhful  minister  to  assert  and  maintain  the  importance  and  holy 
influence  of  divine  truth,  without  any  fear  of  being  contradicted ;  saying. 
Ye  are  our  epistle,  known  and  read  of  all  men. 

3.  It  will  materially  influence  the  success  of  his  ministry.  Under 
God,  the  success  of  the  gospel  depends  ver)^  much  on  the  effectual  co- 
operation of  ministers  and  people.  Knowing  one  another,  stirring  one 
another  up  to  laborious  exertions,  and  when  every  one  is  willing  to  lake 
his  proper  place  in  active  service,  this  is  the  way  to  live  and  prosper. 
This  it  is  that  draws  the  hearts  of  young  converts,  and  awakens  the  at- 
tention of  the  careless.  But  if  all  be  left  to  the  single  exertions  of  the 
minister,  his  heart  will  soon  be  discouraged,  and  the  work  will  die  in 
his  hands. 

REFLECTIONS. 

(1)  If  the  spirit  and  conduct  of  a  people  have  such  an  influence  on 
the  mind  and  labours  of  a  faithful  minister,  what  must  be  his  feelings  in 
regard  to  those  who  turn  back,  and  desert  the  cause  of  God. 

(2)  What  also  must  his  feelings  be  concerning  those  for  whose  salva- 
tion he  has  laboured  in  vain.  Instead  of  being  his  joy  and  crown  of  re- 
joicing, in  the  day  of  the  Lord  Jesus,  he  will  lose  his  reward,  and  have 
to  give  up  his  account  with  grief.  Heb,  xiii.  17.  2  John  8. 

(3)  Distressing  as  it  may  be  to  a  minister  that  he  has  laboured  in 
vain,  it  will  be  still  more  to  those  who  are  not  profited  by  his  labours. 
If  he  be  faithful  he  shall  receive  the  commendation  of  his  Lord,  although 
Israel  be  not  gathered  ;  his  loss  shall  be  made  up  to  him,  but  that  of  the 
soul  that  perishes  is  irretrievable,  and  no  compensation  can  be  given. 
Malt.  xvi.  26. 


SALVATION  IN  CHRIST  ALONE. 

^nd  Jesus  said  unto  them,  I  am  the  bread  of  life}  he  that  cometh 
to  me  shall  never  hunger,  and  he  that  believeth  on  tne  shall  never 
thirst. — John  vi.  35. 

It  was  foretold  of  Christ  that  he  should  not  judge  after  the  sight  of  his 
eyes,  nor  after  the  hearing  of  his  ears ;  and  hence  we  see  that  his  an- 


427 

awers  were  generally  addressed  to  men's  thoughts,  rather  than  to  what 
they  said.  Such  was  his  answer  to  the  unbelieving  Jews,  ver.  26, 
Proceeding  to  cavil,  ver.  30,  he  suggests  that  there  was  better  bread 
than  that  of  which  they  boasted,  ver.  32,  33  ;  but  being  still  ignorant 
of  his  meaning,  ver.  34,  he  speaks  to  them  plainly  in  the  words  of  the 
text.  Our  Lord's  assertion  is  in  effect  a  practical  improvement  of  the 
doctrine  he  had  been  teaching;  that  he  was  himself  the  true  and  living 
bread,  and  that  those  who  live  upon  him  shall  never  want. 

I.  Consider  the  character  here  described  :  "  he  that  cometh  to  Christ 
— and  he  that  believeth  on  him." 

"  Coming  and  believing"  are  here  used  as  convertible  terms,  though 
there  is  some  dilTerence  in  certain  connections.  Coming  is  a  figurative 
expression,  believing  is  literal ;  but  the  former  is  more  expressive  of  the 
outgoings  of  the  heart  than  the  latter,  and  therefore  it  is,  probably,  that 
we  find  this  term  in  almost  constant  use  in  the  writings  of  John,  which 
are  replete  with  heavenly  affections. 

Coming  to  Christ,  strictly  speaking,  is  the  effect  of  believing.  Heb. 
xi.  6.  But  whatever  shades  of  difference  there  may  be  in  some  in- 
stances, both  the  terms  have  the  sanie  meaning  in  the  text,  and  also  in 
ver.  40. 

Believing  and  coming  to  Christ  for  life,  is  that  on  which  the  Scrip- 
tures lay  so  much  stress ;  and  on  this  depends  our  eternal  salvation,  or 
condemnation.  Mark  xvi.  16,  John  iii.  36, 

More  particularly — 

1,  Believing  in  Christ  is  more  than  traditional  assent  to  the  truths  of 
the  gospel,  which  produces  no  fruit.  It  is  more  than  a  bare 
conviction,  produced  by  the  force  of  truth  upon  the  conscience.  Some 
were  overcome  by  the  miracles  of  Christ,  and  could  no  longer  disbe- 
lieve ;  yet  they  possessed  not  that  faith  which  accompanies  salvation, 
John  ii.  23 — 25,  It  is  such  a  belief  of  the  gospel  as  makes 
it  appear  to  be  what  it  really  is,  infinitely  worthy  of  God,  and  full  of 
grace  and  truth.  It  is  such  a  reception  of  the  Saviour  as  endears  him 
to  the  heart;  and  with  it  there  is  an  utter  renunciation  of  all  false 
schemes  of  religion,  and  of  every  other  hope  of  salvation  ;  so  that  Christ 
is  all  and  in  all, 

2.  Coming  to  Christ  implies  something  more  than  a  conviction  of  sin, 
or  even  an  anxious  concern  for  salvation.  Many  are  burdened  with  a 
sense  of  guilt,  and  with  fearful  apprehensions  of  luture  misery,  who 
never  come  to  Christ  with  their  burdens,  though  it  is  this  alone  that  has 
the  promise  of  rest  and  peace.  Matt.  xi.  28.  It  is  more  than 
prayer;  it  is  prayer  in  the  name  of  Jesus,  and  looking  for  mercy  for 
his  sake.  Coming  to  Christ  supposes  a  coming  off  from  every 
other  dependence,  forsaking  every  other  refuge,  and  coming  to  him  as 
unworthy,  weak  and  sinful,  and  undone.  It  is  a  coming  to 
him  for  life,  ver,  40,  and  for  deliverance  t>om  the  wrath  to  come.  Heb. 
vi.  18.  It  is  a  state  of  mind  in  which  we  think  but  little  of  our  mental 
exercises;  our  thoughts  are  taken  up  about  Christ  as  our  refuge,  and 
about  him  alone. 


428 

II.  The  promise  made  to  such :  "  he  that  cometh  to  me  shall  never 
hunger,  and  he  that  believeth  on  me  shall  never  thirst." 

Not  that  we  shall  be  destitute  of  spiritual  desires,  and  need  no  more 
in  consequence  of  our  coming  to  Christ :  far  otherwise.  But  as  often 
as  these  desires  and  wants  occur,  there  is  enough  in  him  to  satisfy  them 
all,  and  we  shall  be  abundantly  replenished  from  his  fulness. 

If  we  desire  the  forgiveness  of  sin,  he  hath  promised  abundantly  to 
pardon.  Isai.  Iv.  7.  If  we  long  for  reconciliation  with  God,  plenteous 
redemption  is  now  provided.  Psal.  cxxx,  7.  If  we  desire  to  be  saved 
in  a  way  of  righteousness,  God  can  now  be  just  while  he  justifies  the 
ungodly.  Rom.  iii.  26.  All  spiritual  blessings  are  provided,  and  are 
given  freely,  according  to  the  riches  of  his  grace.  Ephes.  i.  3.  2  Tim. 
i.  9. 


GOD  THE  PORTION  AND  GUIDE  OF  HIS  PEOPLE. 

For  this  God  is  our  God  for  ever  and  ever:  he  will  be  our  guide  even 
unto  death. — Psalm  xlviii.  14. 

The  great  nations  of  antiquity  were  always  boasting  of  their  strength 
and  glory,  but  Israel  was  taught  to  make  their  boast  in  the  Lord.  Moses 
did  this  in  his  dying  song,  and  the  Psalmist  here  renews  the  delightful 
theme.  Deut.  xxxiii.  26 — 29.  Zion  is  congratulated  on  the 

eminence  of  her  situation,  and  the  strength  of  her  fortifications,  but 
chiefly  because  God  was  known  in  her  palaces  for  a  refuge,  ver.  1 — 3. 
The  glory  of  all  is  summed  up  in  the  text,  as  it  is  also  in  a  similar 
manner  in  Psal.  cxliv.  15. 

Jehovah  was  the  God  of  Israel,  in  a  sense  in  which  he  is  not  the  God 
of  any  other  people ;  yet  the  text  does  not  so  much  refer  to  their  na- 
tional capacity,  as  to  a  stale  that  should  endure  for  ever.  It  therefore 
applied  only  to  those  who  were  Israelites  indeed,  and  is  still  applicable 
to  all  believers,  under  every  dispensation  of  grace  and  mercy. 

The  people  of  God  are  here  congratulated  on  the  magnitude  and  ex- 
tent of  their  privileges,  which  are  summed  up  in  four  particulars  ;  name- 
ly, the  distinguishing  character  of  their  God,  the  relation  he  sustains 
towards  them,  the  perpetuity  of  that  relation,  and  his  condescension  in 
becoming  their  guide  through  life. 

I.  The  character  of  God  is  matter  of  congratulation  to  them  that 
iove  him. 

Great  stress  is  laid  on  the  demonstrative  pronoun  "  This" — this  God 
is  our  God.  Every  nation  had  gods  many,  and  lords  many ;  but  to  us 
there  is  but  one  God,  and  he  is  the  true  and  living  God,  in  opposition  to 
all  others.     The  heathens  worshipped  as  gods,  the  departed  spirits  of 


429 

their  heroes  and  other  celebrated  men,  many  of  whom  were  the  patrons 
of  iniquity;  but  our  God  is  the  Holy  One  of  Israel,  a  God  of  truth,  and 
without  iniquity ;  just  and  right  is  he.  The  heathen  gods  were 

often  carried  captive  by  their  conquerors,  and  the  prophet  satirically  re- 
marks that  they  became  a  burden  to  the  weary  beast;  while  on  the 
contrary,  he  whom  Israel  adores,  carries  and  bears  his  people  in  the 
time  of  danger.  Isai.  xlvi.  1 — 4.  Their  gods  have  eyes  but  see  not, 
ears  but  hear  not;  while  the  eyes  of  the  Lord  aro  upon  the  righteous, 
and  his  ear  is  open  to  their  cry.  They  called  from  morning  till  night. 
Oh  Baal  hear  us ;  but  there  was  none  to  answer.  But,  oh  Thou  that 
hearest  prayer,  unto  thee  shall  all  flesh  come;  and  unto  thee  shall  the 
vow  be  performed.  The  best  of  the  heathen  deities  were  vir- 

tuous magistrates  and  princes,  who  bore  not  the  svvord  in  vain.  But 
oh,  Who  is  like  unto  Thee,  that  pardoneth  iniquity,  transgression  and 
sin;  who  retaineth  not  thine  anger  for  ever,  because  thou  delightest  in 
mercy.     "  This  God"  is  the  God  we  adore. 

II.  The  relation  he  bears  to  his  people  is  another  ground  of  con- 
gratulation.    This  God  "  is  our  God." 

This  is  covenant  language,  and  supposes  at  least  two  things  ;  namely, 
the  Lord's  giving  himself  to  be  our  God,  and  our  giving  up  ourselves  to 
him,  to  be  his  people. 

1.  We  may  here  observe,  that  the  former  of  these  is  truly  wonder' 
ful.  It  is  great  kindness  to  do  such  sinful  creatures  good,  to  send  us 
rain  from  heaven  ahd  fruitful  seasons,  filling  our  hearts  with  food  and 
gladness.  But  to  give  Himself  and  say,  I  am  thy  shield  and  exceeding 
great  reward,  is  a  most  stupendous  act  of  kindness  and  condescension. 

All  this  however  supposes  the  mediation  of  Christ,  through 
whom  all  spiritual  blessings  are  communicated,  and  by  whom  God  be- 
comes our  portion. 

2.  The  latter  is  indispensably  necessary,  nor  can  the  former  exist 
without  it.     If  the  Lord  be  our  God,  it  supposes  that  we  are  his  people. 

This  also  is  the  effect  of  grace,  adopting  and  making  us  his 
people,  by  a  voluntary  and  unreserved  surrender  of  ourselves  to  the 
Lord,  and  choosing  him  for  our  portion  and  inheritance. 

III.  The  perpetuity  of  this  relation  and  of  this  portion :  it  is  "  for 
ever  and  ever." 

Canaan  was  a  great  portion  to  Israel,  but  they  died  as  well  as  other 
men,  and  left  it.  We  also  possess  many  valuable  blessings  in  this  life, 
but  they  are  all  transitory.  God  gives  us  children,  parents,  friends  ; 
but  they  must  all  die.  But  to  have  God  as  our  God  for  ever  and 

ever,  more  than  makes  amends  for  all ;  and  eternity  itself  is  necessary  in 
order  to  enjoy  his  all-sufficiency.  Never  shall  we  be  able  fully  to  com- 
prehend the  heights  and  depths  of  his  infinite  and  boundless  love. 

IV.  We  are  not  only  congratulated  on  God's  having  provided  for  us 
an  eternal  portion,  but  in  his  condescending  to  conduct  us  to  the  posses- 
sion of  it.     "  He  will  be  our  guide  even  unto  death." 

Vol.  II.         55 


430 

If  the  portion  were  ever  so  great,  and  we  were  not  guided  to  the  pos- 
session ot'  it,  we  should  be  none  the  better  of  the  grant.  Israel  not  only 
needed  the  good  land  but  an  angel  to  conduct  them  through  the  wilder- 
ness. 

1.  The  Lord  guides  us  by  his  counsel,  contained  in  his  written  word. 
The  Scriptures  are  able  to  make  us  wise  unto  salvation,  and  to  furnish 
us  unto  every  good  word  and  work.  Without  the  light  of  revelation, 
men  walk  in  darkness,  and  know  not  whither  they  are  going ;  but  God 
becomes  the  guide  of  his  people,  in  providing  a  light  for  their  feet,  and 
a  lamp  for  their  paths. 

2.  He  guides  us  by  his  merciful  providence.  By  ways  that  we  knew 
not,  and  paths  that  we  had  not  known,  he  brought  us  at  first  to  hear  the 
word,  and  to  seek  his  face;  and  since  then  his  powerful  and  invisi.ble 
hand  has  been  over  us,  and  in  some  instances  we  may  clearly  trace  it. 

3.  By  his  preserving  and  renewing  grace,  he  has  also  guided  us  in 
the  v.'ay  of  life.  How  often  have  we  turned  aside,  and  how  fatally 
should  we  lose  our  way,  were  it  not  for  the  superintendence  of  his  pro- 
vidence and  grace.  How  often  has  he  restored  our  souls  when  we  have 
wandered,  and  led  us  in  paths  of  righteousness  for  his  name's  sake ; 
sometimes  by  the  word,  or  by  afflictions,  by  ordinances,  and  brotherly 
admonition. 

4.  Having  loved  us  and  led  us  thus  far,  he  loves  us  to  the  end,  and 
will  be  our  guide  even  unto  death.  The  fiery  pillar  attended  the  Israeli- 
lish  camp,  and  directed  all  their  movements,  till  they  passed  over  Jor- 
dan. Nor  will  our  guide  ever  leave  or  forsake  us,  till  we  have  reached 
the  end  of  our  journey,  and  entered  into  the  joy  of  our  Lord. 

All  this  too,  is  essential  to  our  safety ;  we  need  guiding  all  the  way 
through ;  and  were  we  left  to  ourselves  at  any  period  of  our  pilgrim- 
age, we  should  come  short  of  that  rest  that  remaineth  for  the  people  of 
God. 

IMPROVEMENT. 

(1)  This  subject  invites  us  to  choose  the  Lord  for  our  portion,  saying 
with  Ruth,  Thy  people  shall  be  my  people,  and  thy  God  my  God. 

(2)  It  teaches  us  to  surrender  up  ourselves  to  the  Lord,  that  he  may 
lead  us  in  the  way  that  we  should  go,  and  bring  us  at  last  to  a  city  of 
habitation. 

(3)  We  learn  the  miserable  state  of  the  impenitent  and  unbelieving. 
They  are  in  the  world  without  a  guide,  and  leave  the  world  at  last, 
without  having  any  thing  that  they  can  carry  away  with  them  in  t)ieir 
hand. 


431 


MOTIVES  TO  CHRISTIAN  DILIGENCE. 

Whatsoever  thy  hand  findethto  do,  do  it  with  thy  might ;  for 
there  is  no  tvork,  nor  device,  nor  knowledge,  nor  wisdom,  in  the  grave 
ivhither  thou  goest. — Ecclcsiastes  ix.  10. 

This  counsel  comes  with  the  greater  force,  from  a  man  who  himself 
had  not  been  idle  in  his  day,  and  much  of  whose  zeal  had  been  ex- 
pended in  building  a  house  for  God.  It  is  true,  that  on  reviewing  many 
of  his  own  labours,  he  saw  much  vanity  attached  to  them ;  yet  he  did 
not  mean  by  this  to  encourage  despondency  or  inactivity,  or  he  would 
not  have  used  the  urgent  and  impressive  language  of  the  text. 

I.  Illustrate  and  explain  the  exhortation. 

Many  things  are  said  in  Scripture,  especially  in  the  New  Testament, 
which  may  seem  to  depreciate  the  works  of  men,  yet  true  religion  is  far 
from  being  unfriendly  to  good  works. 

Properly  to  understand  this  language,  three  or  four  things  require  to 
be  noticed — 

1.  Nothing  must  be  done  with  a  view  of  superceding  the  work  of 
Christ.  If  we  think  to  gain  the  favour  of  God,  or  the  forgiveness  of 
our  sins,  by  any  works  or  doings  of  our  own,  we  deceive  ourselves,  and 
stumble  at  the  stumbling-stone^  Rom.  ix.  22.  x.  3. 

2.  Whatever  is  done  must  be  done  in  faith,  in  order  to  its  being  ac- 
ceptable to  God.  When  it  was  asked,  what  shall  we  do  that  we  may 
work  the  works  of  God ;  tlie  answer  was.  This  is  the  work  of  God, 
that  ye  believe  on  him  whom  he  hath  sent.  John  vi.  28,  29.  Without 
faith  it  is  impossible  to  please  God.  Heb.  xi.  6. 

3.  Whatever  is  done  7iiust  accord  with  the  revealed  will  of  God,  or 
we  cannot  be  his  servants.  Worldly  men  would  take  up  the  words  of 
the  text,  and  go  into  every  kind  of  evil;  power  and  not  justice,  being 
the  only  principle  that  gives  law  to  their  conduct.  But  we  are  not  at  liberty 
to  do  as  we  please,  so  long  as  there  is  one  Lawgiver,  who  is  able  to 
save  and  to  destroy. 

4.  In  selecting  the  objects  of  our  zeal  and  labour,  we  must  have  a 
special  regard  to  what  providence  places  within  our  reach,  or  "  what- 
soever our  hands  find  to  do."  Many  things  may  be  within  the  reach  of 
another,  that  come  not  within  our  sphere;  and  it  is  cue  of  the  vanities 
of  human  life  to  be  always  thinking  of  what  we  would  do,  if  in  other 
circumstances,  while  the  good  we  might  do  is  neglected  or  overlooked. 
Much  depends  on  a  proper  selection  of  labour,  according  to  the  talcnls 
or  opportunities  we  may  enjoy.  One  may  have  wealth,  and  with  that 
he  may  do  much  good.  Another  is  poor,  but  he  can  pray,  and  give 
counsel.  Another  has  wisdom  or  influence,  and  the  liberal  will  devise 
liberal  things.  One  can  preach,  and  another  can  open  a  door  for  the 
gospel,  in  his  town  and  neighborhood.  One  may  contrive,  and  another 
execute.     Moses  and  Aaron  did  well  together,   neither  of  them  would 


432 

hare  done  so  well  apart.  Paul  was  a  preacher,  and  left  others  to  bap- 
tize, while  he  carried  the  gospel  round  about  unto  lUyricum.  Let  us 
consider  also  how  much  is  left  undone  in  the  world,  in  the  church,  in 
the  family,  in  the  neighborhood  where  we  dwell,  and  what  labours  our 
hands  might  find  to  do. 

5.  Having  found  what  to  do,  ive  are  required  to  do  it  with  all  our 
might.     This  includes  at  least  two  things.  (1)  That  we  do  it 

without  delay.  Many  things  which  our  hands  find  to  do  at  one  time, 
may  not  be  practicable  at  another  ;  and  therefore  will  not  be  done  at  all, 
if  not  done  immediately.  Opportunities  are  a  call  from  God  ;  they  pass 
by,  and  return  no  more.  (2)  That  we  do  it  in  good  earnest. 

If  we  look  into  the  history  of  the  church,  we  shall  find  that  all  the  great 
things  which  have  been  done,  were  done  by  men  who  were  in  real 
earnest,  and  who  laboured  with  all  their  might.  When  God  would  re- 
deem Israel,  it  was  by  one  who  was  prepared  to  sacrifice  a  kingdom  and 
a  crown  in  his  service,  and  who  esteemed  the  reproach  of  Christ  greater 
riches  than  the  treasures  of  Egypt.  And  when  he  would  bring  his  peo- 
ple into  Canaan,  it  was  by  a  man  'who  followed  the  Lord  fully,'  and 
who  nobly  said.  We  are  well  able  to  go  up  and  possess  the  land.  Also 
when  Jerusalem  was  to  be  rebuilt,  it  was  by  a  man  who  put  not  off  his 
clothes,  and  by  a  people  who  had  a  mind  to  work.  And  by  whom  was 
the  gospel  at  first  diffused  throughout  the  earth?  By  men  who  counted 
not  their  lives  dear  unto  them,  that  they  might  testify  the  gospel  of  the 
grace  of  God.  By  whom  was  the  reformation  undertaken  in  the  six- 
teenth century?  By  such  men  as  Luther,  whose  zeal  and  whose  la- 
bours were  indefatigable.  By  whom  has  the  gospel  been  carried  into 
foreign  parts,  and  bibles  distributed  in  all  languages?  By  missionaries 
and  by  agents  of  a  kindred  spirit. 

The  motives  by  which  the  exhortation  is  enforced. 

1.  We  are  hastening  to  the  grave.  Every  step  we  take,  every  hour 
we  pass,  we  are  going  thither.  Other  things  may  be  uncertain,  as, 
whether  we  are  going  to  heaven  or  hell  :  but  this  is  certain,  nor  do  we 
know  how  soon  we  may  reach  the  end  of  our  journey. 

2.  When  we  come  thither,  all  our  activity  for  God  or  man  is  at  an 
end:  "for  there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom, 
in  the  grave,  whither  thou  goest."  There  is  no  more  to  be  done  for  the 
souls  of  men,  nor  for  their  temporal  interest,  nor  for  the  cause  of  Christ 
in  the  world. 

What  a  loud  call  then  is  this  to  sinners.  Life  is  the  only  time  to  es- 
cape the  wrath  to  come  ;  this  time  is  now  in  your  hand,  if  you  have  but 
a  heart  to  improve  it.  A  door  is  now  open,  but  by  and  bye  it  will  be 
shut  for  ever.  The  throne  of  grace  is  now  accessible,  but  ere  long  it 
will  be  converted  into  a  judgement  seat.  Christ  is  the  way  of  life  and 
salvation,  but  the  way  will  be  of  no  use  when  we  have  arrived  at  the 
end  of  our  course,  and  the  scene  of  life  is  closed  for  ever. 

It  is  also  a  loud  call  iry  christians.,  to  redeem  the  time,  and  live  wholly 
to  the  Lord.  There  is  much  to  do,  and  the  time  is  short ;  let  us  there- 
fore labour  with  renewed  diligence,  and  be  as  those  who  wait  for  their 
Lord. 


INDEX  TO  THE  TEXTS. 


Page. 


Genesis  iii.  16, 

266 

Psalms 

Ixviii.  15 — 17, 

1.35 

xxviii.  20,  21, 

236 

Ixviii.  18, 

296 

xlix.  22,  26, 

343 

Ixviii.  24, 

54 

Numbers  x.  29, 

293 

Ixviii.  26,  27, 

306 

Rnth  ii.  4, 

300 

Ixxii.  19, 

222 

1  Kings  xxii.  4, 

27 

Ixxiii.  26, 

371 

1  Ciironicies  iv.  10, 

33 

Ixxiii.  28, 

178 

2  Chronicles  xxx.  27, 

27 

Ixxvi.  1,  2, 

203 

xxxiii.  11- 

—13,     166 

Ixxviii.  7, 

22 

Nehemiah  iii.  28—30, 

415 

Ixxx.  1, 

184 

vi.  3, 

399 

Ixxxv.  8, 

243 

xiii.  31, 

173 

Ixxxix.  19. 

80 

Job  i.  21, 

127 

xcii.  12—15, 

216 

X.  2, 

19 

XCV-.  7,  8, 

316 

xxviii.  28, 

270 

cii.  17, 

268 

xxix.  2, 

241 

cxxxviii.  8, 

289 

Psalms  V.  7, 

422 

Proverbs  iv.  18, 

227. 

viii.  1, 

359 

xi.  30, 

286 

viii.  3,  4, 

386 

xiv.  12, 

188 

xvii.  4, 

3ju>  «^ 

xviii.  10, 

389 

xvii.  15, 

190 

XX.  27, 

234 

xxiv.  6, 

417 

xxiii.  15, 

163 

xxxi.  19, 

411 

Ecclesiastic  ix.  10, 

431 

xxxvii.  35,  37, 

100 

Isaiah 

ix.  6, 

48 

xxxviii.  *, 

102 

XXV.  6, 

259 

xl.  1—3, 

254 

xlvi.  12,  13, 

399 

xlviii.  14, 

428 

liii.  10, 

387 

1.5, 

5 

Iv.  3, 

394 

1.6, 

350 

Iv.  6,7, 

272 

li.  12, 

336 

Ivii.  16, 

107 

li.  15, 

52 

Jeremiah  xvi,  19, 

409 

liii.  2,  3, 

146 

Lamentations  iii.  24, 

291 

Iv.  6,  7, 

169 

Ezekit 

I  xlvii.  1, 

301 

Ixii.  6, 

43 

Hosea 

xiii.  5, 

197 

Ixviii.  1,  2, 

248 

Amos  iii,  6. 

284 

Ixviii.  5,  6, 

90 

Jonah 

ii.  4, 

93 

Ixviii.  7,  8, 

64 

Micah 

vii.  8, 

238 

Ixviii.  11,  12, 

75 

Habakkuk  ii,  3, 

383 

Lvviii.  13,  14, 

115 

Matthew  iii.  12, 

263 

434 


Page. 

Page. 

Matthew  vi.  19,  20, 

98 

2  Corinthians  xii.  9, 

261 

ix.  2, 

361 

xiii.  5, 

214 

xii.  30, 

110 

Galatians  iii.  1, 

375 

xxi.  18—20, 

208 

iv.  19, 

67 

xxii.  5, 

77 

iv.  28, 

323 

xxvi.  75, 

127 

Ephesians  ii.  12,  13, 

24 

Mark  iv.  26—28, 

277 

iii.  16, 

313 

ix.  40, 

309 

iv.  20,  21, 

298 

Lukei.  53, 

407 

iv.  30, 

282 

ii.  8—11, 

46 

V.  2, 

143 

xiii.  24, 

305 

V.  16, 

72 

xxiii.  33, 

353 

Philippians  ii.  12,  13, 

118 

xxiii.  34, 

229 

ii.  15, 

257 

xxiv.  34, 

121 

iii.  7—9, 

412 

John  iii.  3, 

149 

iv.  19, 

132 

iii.  3, 

152 

Colossians  i.  28, 

17 

iii.  33, 

366 

iii.  1,2, 

364 

iii.  35, 

176 

1  Thessalonians  i.  3, 

124 

iv.  37,  38, 

339 

i.  10, 

158 

vi.  35, 

426 

iii.  3, 

345 

viii.  51, 

113 

iiii.  8, 

420 

ix.  29, 

161 

2  Thessalonians  i.  3,- 

38 

xii.  35, 

88 

iii.  5, 

369 

XV.  7, 

156 

1  Timothy  vi.  10, 

140 

XX.  23, 

357 

Titus  i.  2, 

280 

xxi.  16, 

250 

Hebrews  i.  3, 

329 

Acts  ii.  19—21, 

35 

iv.  2, 

218 

viii,  8, 

30 

vi.  10, 

397 

xi.  22,  23, 

318 

vi.  12, 

83 

xiii.  36, 

182 

jx.  27,  28, 

404 

XV.  14, 

212 

X.  38,  39, 

199 

XV.  16,  17, 

311 

xi.  39,  40, 

332 

xvi.  29—34, 

245 

xii.  3, 

378 

Romans  viii.  13, 

210 

xii.  4, 

380 

viii.  26, 

85 

xii.  11,  * 

186 

viii.  32, 

420 

James  i.  2, 

402 

X.  1, 

138 

1  Peter  ii.  22, 

104 

X.  2,  3, 

40 

V.  5, 

193 

xi.  33, 

70 

1  John  i.  7, 

207 

1  Corinthians  vii.  29—31, 

220 

iii.  16, 

171 

X.  9, 

180 

iv.  6, 

304 

xii.  24,  25, 

275 

iv.  16, 

334 

XV.  10, 

60 

V.  11, 

224 

XV.  26, 

325 

v.  12, 

96 

XV.  58, 

154 

V.  13, 

372 

2  Corinthians  v.  1. 

145 

V.  19, 

341 

viii.  5, 

356 

Revelations  i.  5,  6, 

327 

Date  Due 

f£- 

i 

f) 

